
Book___JB£_ 
Copighl N? i 

COPYRIGHT DEPOSIT. 



TO 

-my father and 

MOTHER. 



The Book of Job 

AND 

THE SOLUTION OF THE PROBLEM OF 
SUFFERING IT OFFERS. 



BY 



REV. WILLIAM BODE, A. M., D. B., S. T. D. 

Penn Class Fellow at Haverford, 1898-1899. 
Fellow of Semitics at The University of Chicago, 1910-1912. 



EERDMANS-SEVENSMA CO. 

GRAND RAPIDS, MICH. 

1914. 



,3^ 



Copyright, 1914, Rev. W. Bode, Grundy Center, la. 



JUN 19 1914 

©CI.A376375 



» 


FOREWORD 


m 



The study of the Book of Job is of great import to all of us. The 
world has not outgrown the problems which confronted Job and his friends, 
nor the solution in which the afflicted man of Uz found rest. Conscious 
of this fact, I bring this work before the public in general, with the 
hope and prayer that it may add some comfort to perplexed souls, and 
lift the shades drawn over many hearts, and bring rest to those who 
wrestle with similar problems. 

The cordial reception tendered my thesis*) by the University Board 
of Examiners, has given me additional courage to put this book before 
the public at large. I herewith express my gratitude toward these 
gentlemen. 

I have, however, still another reason for sending forth my efforts 
on this great-life-theme. It is the sovereignty concept which the Book 
of Job so beautifully upholds. Irrespective of what prejudiced men like 
Froude may say about Calvinism, the Book of Job, as any unbiased 
scholar will admit, is a Book pre-eminently concerned with the Sover- 
eignty of God. No stronger case can be given of this grand truth, 
than the record of Job bears. May the study of this book, therefore, 
stimulate this doctrine among us, and help us to adjust all our ways 
and experiences harmoniously and submissively to this supreme Will, to 
whom be glory and dominion, now and forever. 

■ THE AUTHOR. 



*) This Thesis was submitted to the Faculty of Temple University as pari of the requirement 
for the degree of Doctor of Sacred Theology. June 1913. 

The author has omitted as far as practicable foreign terms, in order to allow this publication 
to serve as large a constituency as possible. 



TABLE OF CONTENTS. 



Page 
Bibliography IX 

SECT I OX I. 

Introductory. 

Chapter 1. "All Men's Book" 1 

Chapter 2. The Enigma of Life 7 



SECTION II. 

Contents of the Book of Job. 

(Suffering and the Sovereignty of God.) 

Chapter 3. Prosperity, Assault and Complaint (chapters 1 — 3) 15 

Chapter 4. The great Debate — First Cycle — God's Perfections 
(4—14) : 

a. Eliphaz 27 

b. Job 33 

c. Bildad 39 

d. Job . 43 

e. Zophar 49 

f. Job 53 

Chapter 5. The great Debate — Second Cycle — Fleeting of the God- 
less (15—21) : 

a. Eliphaz 63 

b. Job 67 

c. Bildad 73 

d. Job 77 

e. Zophar 81 

f . Job •. 85 

Chapter 6. The great Debate — Third Cycle — Actual Accusations 

(22—26) : 

a. Eliphaz 91 

b. Job 95 

c. Bildad 99 

d. Job 101 



Page 
Chapter 7. Job Alone — Baffled, yet Believing (27 — 31) : 

a. Destiny of the Godless (27) 107 

b. Human Wisdom inferior to the Divine (28) Ill 

c. Autobiography — Retrospect (29) 117 

d. Autobiography — Introspect (30) 119 

e. Autobiography — Prospective (31 ) 123 

Chapter 8. Elihu's Intervention — Correction (32 — 37) : 

a. An Apology (32) 129 

b. To Job about God and Man (33) 133 

c. To Friends about Job's Conduct (34) 137 

d. Religion Profitable (35) 141 

e. Chastisement versus Judgment (36) 143 

f. Bowing to the great God (37) 147 

Chapter 9. The Jehovah Speeches (38 — 12) : 

a. Nine Illustrations from inanimate Creation 

(38 : 1—38) 153 

b. Ten Illustrations from animate Creation (38:39 — 

39 : 30) 159 

c. Job's Higher Visions (40 : 1—42 : 6) 163 

d. Job's Restoration (42 : 7—17) 169 



SECTION III. 

The Relative Value of the Solutions Offered : 

Chapter 10. Suffering and Saintship (Prologue) 175 

Chapter 11. Suffering and Sinfulness (Friends) 185 

Chapter 12. Suffering and Suffering (Job) 197 

Chapter 13. Suffering and Chastisement (Elihu) 211 

Chapter 14. Suffering and Surrender (Jehovah) 221 

Chapter ]5. Suffering and Sovereignty (The whole Book of Job) . 231 



INTRODUCTION 



FIRST CHAPTER. 

'ALL MEN'S BOOK" 



'One feels, indeed, as if it were not Hebrew; 
such a noble Book; all men's Book." 

Carlyle. 



BIBLIOGRAPHY. 



Augustine — Creeds — A. Nicene Library. 
Barnes — Notes on Job (2 Vols.). 
Barnes — The People's Bible Encyclopedia. 

Biblical World— Jan. 1913— The Doctrine of Satan in the Old Test. 
Burr — The Book of Job, in Whedon's Commentary. 
Calvin — Sermons Sur Le Livre De Job (2 Vols.). 
Calvin — Predigten Iohannis Calvini iiber das Bueh Job (1588). 
Clieyne — Art. Job, Encyclopedia Biblica. 
Conant — Job. 

Clieyne — Job and Solomon. 
Cowles — The Book of Job. 

Cross Reference Bible — Variorum Edition — American St. Revision. 
Davidson— r-Art. Job, Hasting's Dictionary of the Bible. 
Davidson — Job, in "Cambridge Bible". 
Davidson — O. T. Theology. 

Davidson — The Wisdom Literature of the O. T. 
Davis — Art. Job, A Dictionary of the Bible (2d Ed.). 
Delitzsch — The Book of Job (translated by Bolton). 
Delitzsch — Art. Hiob, Real Encyklopaedia (2d Ed.). 
Driver — Introduction to the Literature of the O. T. 
Fronde — Short Studies on great Subjects, Vol. I. 
Genung — The Epic of the Inner Life. 
Gibbons— The Heart of Job. 
Gilbert — The Book of Job as Poesy. 

Green, Wm. H. — The Argument of the Book of Job Unfolded. 
Hall, C. C. — Does God send Trouble. 

Harper, W. R. — Unpublished Lectures on the Wisdom Literature 
of the O. T. 

Harper, W. R. — The Book of Job or The Problem of Suffering. 

Henry, Matth. — Commentary on Job. 

Hint on, James — The Mystery of Pain. 

Hoekstra — De Verdraagzaamheid van Job, en Zach. Nachtgezichten. 

Jamieson, Fansset & Brown — Revell Edition, Vol. I. 

Knyper — De Engelen Gods. 

Kuyper — Pro Rege, Vol. I. 



Montefiore— The Hibbert Lectures (1892). 
Moorheud — Outline Studies in the Books of the O. T. 
Moulton — Modern Reader's Bible, The Book of Job. 
Morgan — The Analyzed Bible, Vol. I. 
JS'oyes — Translation of Job, etc. 
Oehler— Art. Hiob in Calwer Bibellex. 
Parsons — The Believer's Victory over Satan's Devices. 
Patrick, Polus cC- Wells— Hiob (German Ed.). 
Peake — Century Bible — The Book of Job. 
Peake — The Problem of Suffering in the O. T. 
Pelouoet — Studies in the Book of Job. 

Pulpit Commentary on, the Book of Jot), by Various Authors. 
Renkema — Het Boek 'Job. 
Raymond — The Book of Job. 
Smith, U. P.—O. T. History. 

Smith, ■/. 11. P. — Wisdom Literature of the O. T. — Lectures un- 
published. 

Smith, Wm.—O. T. History. 

Stock, et al. — Handboek voor de Beoef. der Bijb. Geschiedenis. 

Van Gelderen — De Hoofdpunten der Zielsgeschiedenis van Job. 

Van Proosdij — Mijn Knecht Job (2d Ed.). 

Walls— The Oldest Drama in the World— The Book of Job. 

Watson — Expositor's Bible — The Book of Job. 

Wright — An Introduction to the O. T. 

Zoeckler-Schaff-Lange-*-Commenti\.Yy on Job. translated by Evans. 



FIRST CHAPTER. 



"All Men's Book." 

Not every Bible-Book lends itself so readily to every 
age, as does the Book of Job. Without knowledge of the 
historical background, much of the prophetic word 
would be hard to be understood. The historical setting 
is an eye-opener, to many passages. Not so, however; 
with the Book of Job. Its meaning is unhampered and 
unimpeded by date, history or authorship. Its univer- 
sality makes it so great. It finds a counterpart in many 
hearts and lives, in different ages and climates. 

The Book of Job stands unique among the Bible 
Books, in uttering a message so profound and difficult— 
the problem of the suffering of the righteous and the 
sovereignty of God. To be sure, the theme is also men- 
tioned in other sections of the Bible. Thus Psalms 37, 38 
and 73, and Mai. 3 : 13, 4:6 broach it, and the so-called 
Deutero-Isaiah (40-66) treats it (cl. Cheyne-Job and 
Solomon, pp. 83-89; Peloubet, XXIX). But the Book of 
Job is wholly devoted to one theme. It stands like the 
sun, alone in its exalted sphere; others are secondary 
lights. 

It is, therefore, of little consequence for our present 
purpose, to know when Job was written. It has been 
placed in many ages by scholars, yet it is not effected by 
the shifting process thru which it has passed. It 
is practically immaterial, whether it was written in the 
patriarchal age (Wm. Smith, p. 129 ; Froude, p-. 211 ; 



Peloubet, XXVIII) ; or, during the so-journ in Egypt, to 
console the afflicted Israelites (Van Gelderen, p. 11); or, 
penned by Moses (Cowles, p. 15); or, dating from Solo- 
mon's time (Delitzsch, Vol...!, p. 18; Renkema, p. 3); or, 
in the time intervening Isaiah and Jeremiah (Wright, p. 
148); or, in the Persian period, to off-set traditional or- 
thodoxy (J. M. P. Smith) ; or, in the Grecian age, as a 
protest against foreign thought (as if a Book like Job 
could be produced at any moment of national crisis) 
(Montefiore. p. 36). The Book is too full of life; the 
incidents too true to experience; the characters too well 
described to adjudge it a myth or idealized history. The 
age which Job attained; the 'sacrifice which he offered-, 
the patriarchal offering which he brought; the names of 
the friends as well as of Uz; the lack of references to 
Israel's history; the omission of the law; all point to- 
ward an early date. Calvin has not committed himself, 
therefore to any definite age, altho he does maintain that 
it is very old (Sermons, Vol. I, p. 24 ff.). I can, there- 
fore, well concur with Morgan, who says: "There is. 
every internal evidence that this is an ancient story, 
probably patriarchal" (p. 9). 

The interest in the Book of Job is, consequently, gen- 
eral, because of its universality. It is not necessary to 
go to the land of Uz, to find its story enacted in the 
drama of life. Job is a type of that great mass who, 
even tho they adhere to their God, frequently see life's 
visions obscured thru manifold sufferings which they 
are called upon to endure. The forces of evil have not 
been totally overcome. Satan's power is still manifest 
in the world. The saying of Genung is, indeed, true: 
"The Book of Job is adapted to reach every soul that 
suffers" (p. 5). 

The meagre inferences and references to the time and 
authorship, have given the Book of Job an unusual place 



of vital importance and of great value. Beyond racial 
ties and national boundaries, we find a common interest, 
a common experience — we find good men everywhere 
confronted with the question of the Book of Job, "why 
do the upright suffer". The experience of suffering may 
deepen its furrows upon the brow, but if properly borne, 
will eliminate the furrows of the heart. Suffering, 
if rightly adjusted in the divine economy, will mould 
character, soften temper, produce patience, kiss the rod 
that smites. Ever and anon, the world stands in need of 
enlightenment, such as the Book of Job offers. Hence, 
mankind will continue to look to this grand, old Book, 
not so much however, to ascertain its authorship and 
date, interesting as these may be, but rather to learn the 
consolations of the Holy Spirit speaking thru it. So 
long as sin and suffering hold a common place in man's 
make up, so long will its perplexities and solutions, its 
sources and inspirations be greatly sought and highly 
valued by untold number. The propriety of Carlyle's 
saying, in the above sense, cannot be disclaimed: "A 
noble Book; all men's Book". 



SECOND CHAPTER. 



The Enigma Of Life. 



But how can man be just with God!" 

Job (9: 2a). 



SECOND CHAPTER. 



The Enigma of Life. 

The Book of Job is not an abstract argument, a cold 
debate, a sentimental play, a Virgil's Aeneid, a Homer's 
Iliad, a Goethe's Faust, a Shakespeare's Macbeth. Its 
greatest mission is not to display poetic beauty, or to 
create sublime literature, or to ostentate human genius. 
Its chief design is not to offset foreign philosophy, or to 
correct current views. Some of these things are evi- 
dently implied. Its chief purpose is more noble, more 
lofty. It is full of war, full of struggle, full of ethics, 
full of life. Divinity and humanity are its counterparts; 
holiness and sinfulness, its struggling phases; God and 
man, its chief subjects; a world governed and a world 
suffering, its profound questions. 

Indeed, it is true what W. H. Green has said of the 
Book of Job: "It is occupied," he says, "with a pro- 
found and difficult theme, the mystery of divine provi- 
dence in the sufferings of good men" (p. 1). The case 
of Job awakens our sympathy, opens our eyes, bridles 
our murmurs. "When we read what great trials Job 
endured," says Augustine, "it makes one shudder, it 
makes one quake, it makes one shrink" (No. 10). "Writ- 
ing with his heart's blood" (as H. P. Smith says, p. 364), 
describes a certain phase of the situation; tk I know that 
my Redeemer liveth" (as Job says, If): 25), describes 
another phase. 



The case of Job is not peculiar, in that it is rare. 
Many martyrs have outwardly endured perhaps more 
than Job, as the eleventh chapter of the Epistle to the 
Hebrews, and the Book of Martyrs clearly prove. It is 
peculiar, because Job is first chronologically; he paves 
the way; others have 'been animated by his example. Job 
has led faith thru many conflicts, triumphantly; he has 
assured faith of its victory. The smoke of battle dims 
his vision at times, to be sure; indeed, the clouds of doubt 
conceal the sun for a season and hope seems to wane, yet 
faith never fully yields. If it did, God would not be God. 
Mystery cannot conceal completely the deeper life. The 
subterranean stream flows, even tho invisible. It is bound 
to show itself in some of its tributaries. So faith pushes 
itself up out of the stream of life. It cannot be drowned, 
not anymore than a cork. It may disappear for a while, 
only, however, to reappear at last, more pure, washed by 
untold lashes of the waves of adversity. 

Looking at the problem itself, it is noticeable that 
various scholars have come to almost a common expres- 
sion of the same truth; whereas others have taken a total 
different standpoint. Some have been led into the secrets 
deeper than others, because they have drunk more fully 
of the waters of life and were animated with a purer 
motive and prompted by a spirit more religious. 

Delitzsch has put it thus : ' ' Why do afflictions upon 
afflictions befall the righteous? This is the question 
which is made the theme of the Book," (Vol. I, p. 1). 
Raymond has found many expressing his sentiments, 
which are embodied in these words : ' ' The subject of the 
Book being, the mystery of God's providential govern- 
ment of men." Cheyne, following his destructive crit^ 
ical attitude, says : 1 1 The Book has no literary unity and 
cannot have had a purpose. . . N The different parts of the 
Book, however, had their purpose, which must be sought 



for by the exegesis unfettered by a priori theories ....... 

The first writer thought of righteous Israel's sufferings 
were an honor; the next writer simply gave expressions 
to conflicting thoughts of his time with no solution: the 
third magnified nature, and the fourth, sought to undo 
the work of his predecessors' ' (Ency, Bibl., Art. Job). 
Peake claims that the poet is concerned, " not with Israel, 
but with man; not with God's discipline of His people, 
but with the government of the world" (Problem of Suf- 
fering in the 0. T., p. 83). Conant, refers to it, as the 
• ' mystery of God 's providential government of men. '-' 
"It is a question of our common humanity," says H. P. 
Smith, "does God, the Creator, deal with His creatures in 
any principle, that we can understand" (p. 364). Driver 
says :- k ' It is a work of religious philosophy . . . Why do 
the righteous surfer" (p. 409). Green has said: "The 
enigma is in contrast with what Job had to endure and 
what it might be expected would befall such a man as 
he" (p. 12). "It deals," says Moulton, "with the most 
universal of all topics, the mystery of suffering" (p. V). 
Noyes, puts it thus: "The special subject of this unique 
production is the ways of providence in regard to the 
distribution of good and evil in the world, in connection 
with the doctrine of a righteous retribution in the pres- 
ent life, such as seemed to be contained in the Jewish re- 
ligion" (p. 6). Moorehead says: "The key- word is 
1 chastisement', the key- verse 34: 31, 32" (p. 140). Pelou- 
bet claims that the problem is "The mystery of suffer- 
ings in God's world, in its twofold aspect — its relation 
to God; and its relation to man" (XVIII). 

These quotations could be largely augmented, if it 
were deemed profitable. With our present design, they 
would be of very little additional value. They have been 
quoted to show how scholars of various temperaments 
and belief have held more or less a unified opinion as to 



the great aim of the Book of Job. Nearly all agree 
that the Book deals with a subject viewed from a two- 
fold aspect: the divine and the human. Even Cheyne, 
with his drastic views, says: "I would entitle (Job); 
'The Book of the Trial of the Righteous Man and Of the 
Justification of God'/ 7 (Job and Solomon, p. 12). 

Hence, from whatever angle we may be inducted into 
the Book, the facts are as clear as a cloudless noon-day 
sky, that we are confronted with the deep secrets of life, 
as found governed in the divine administration. Beauti- 
ful, as the poetry may be (and who can deny it); loftly, 
as the description of God's justice may be (and who can 
refute it); distinctly, as the characters are produced 
upon the scene (and who can disregard it — a calm TCli- 
phaz, a wise Bildad, a quick-tempered Zophar, a youth- 
ful Elihu, a suffering Job, not to mention others): it is 
more beautiful, more exalted, more lofty in its wrestling 
with the problems of relationship between God and man; 
righteousness and sin; sufferings and the divine adminis- 
trations. It faces the problems frankly, views the pos- 
sibilities carefully, solves the mysteries ultimately, as it 
deciphers the enigma of life. 



W 



SECTION II. 



THE CONTENTS OF THE BOOK OF JOB. 

SUFFERINGS AND THE SOVEREIGNTY . 
OF GOD. 



11 



THIRD CHAPTER. 



Prosperity, Assault and Complaint. 

Job 1:1-3:26. 



ii 



"Virtue alone outbuilds the pyramids, 
Her monuments shall last, when Egypt's fall." 



Young. 



14 



THIRD CHAPTER. 



Prosperity, Assault, Complaint. 
(Job 1:1-3:26.) 

The patriarch Job, hailing from a land other than 
Israel ever possessed, the land of Uz, enjoyed both inter- 
nal and external, both natural and spiritual prosperity. 
He was a man of faith, devout and pious. He was the 
recipient of untold blessings — both physical and mental, 
both moral and spiritual, both domestic and secular. His 
steps were washed with butter, and the rocks poured him 
out rivers of oil (29:6). The divine benediction rested 
upon him, as God, himself, testifies (C. 1), as Eliphaz, 
his friend, asserts (C. 4), as Job, himself, recalls (0. 29). 
His noble character, his sweet disposition, his religious 
inclination, his remarkable judgment are the best any 
mortal could hope for, the purest one would venture to 
attain in this life. 

Job's character and disposition are clearly defined. 
He was ' k perfect ' ' and ' ; upright ' ' ; one who ' ' feared God 
and eschewed evil" (1:1); one, who was an example to 
his children (1:5); a possessor of unusual wealth (1:3); 
known for his hospitality and kindness (C. 4 and C. 29); 
respected by all (C. 29); a judge, whose decisions were 
much sought and whose verdicts remained unchallenged 
(C. 29); a wise counselor (C. 4; C. 29); endowed with 
rare intellectual ability (4:3 a); one who assisted the 
weak and helpless, the fatherless and widows (C. 4, 

15 



C. 29) ; a person with whom greatness and goodness went 
hand in hand (Froude, p. 241) ; in short, Job was known 
as the greatest of the Beney Kedem (sons of the East, 
1:3). 

But earthly greatness is not eternal. The citadel will 
fall some day. "Riches have wings and grandeur is a 
dream." "Stones will wear away by continual dropping 
of water." "Virtue alone, can outbuild the pyramids." 
Night follows day, and darkness light. So Job, when at 
the zenith of his power, great in wealth, great in faith, 
great in honor, experiences what Southwell sings: 

"Unmingled joys, here, no man befalls." 

Job is assailed by a secret, invisible enemy. ' The 
Satan', had made his way to God, and accused Job of 
being religious for mercenary ends. Job, he -asserted, 
was perfect and upright, because he was abundantly 
blessed. The malicious accusation opened the door for 
the archfiend to go on his destructive mission, his "sole 
delight". 

Henceforth, tables turn in Job's life. 'The Satan' 
dares the best in man. He never wishes well. Having 
power, he fulfills his heart's desire. He fells Job per- 
niciously. The man of wealth is reduced to penury; the 
man of influence, rebuked by all; the father of ten -chil- 
dren, made fatherless. The Sabeans stole his oxen> while 
his sons were feasting, and slew his servants. Fire from 
heaven consumed the sheep, and those that cared for 
them. The Chaldeans took the camels by force, and slew 
their keepers. But the last messenger bore the saddest 
tiding: a mighty wind had been the medium of hurling 
his children into eternity (1:1-19). 

Unconscious of the test to which he was put, unaware 
of the invisible foe behind him, unaided by the scene be- 
hind the screen, which we are able to see, Job takes his 

16 



loss in great faith. He bows in deep mourning* before 
the heavy rod; he worships the God of heaven, and un- 
awares unmasks Satan as the prince of liars. Job reveals 
an inner light, unextinguishable by the most obnoxious 
foe. He utters that sublime passage, which has become 
classic, which, hundreds, encouraged, by his example, 
have repeated with him: "Jehovah gave, Jehovah hath 
taken away; blessed be the name of Jehovah." And the 
comment rightly adds: "In all this Job sinned not, nor 
charged God foolishly" (1:20-22). 

The first trial had come and gone. Job stood firm as 
a rock. He stood the test well. His faith triumphed. 
He served God beyond personal goodness. The accuser 
was foiled. Satan was manifested as the great deceiver, 
the cursed foe of man, the terrible destroyer, the liar 
from the beginning in whom there is no truth. 

Job's trials, however, are not yet passed. The inter- 
lude is brief. It is only after winning one battle that 
another stands ready to face him. 'The Satan' comes 
once more, as the sons of God present themselves before 
their great Sovereign, and seeks to destroy Job's faith 
by other means. God permits Satan to impair Job's 
health. Satan chose the lowest means in an attempt to 
shatter Job's faith. He afflicts him with a terrible dis- 
ease, generally called "Elephantiasis" (cl. Driver, p. 
413), and described by H. P. Smith as "leprosy in its 
most malignant form". It is so named, because those 
afflicted by it resemble the color and the limbs of the ele- 
phant (Peloubet, p. 10). 

The graphic description of Job's illness, who can 
read without emotion! Stricken with boils from the sole 
of the foot to the crown of his head, ' \ he took him a pot- 
sherd", we read, "to scrape himself therewith; and he 
sat among the ashes ". " The ulcers were accompanied by 
an itching, so intolerable that a piece of potsherd was 

17 



taken to scrape the sores and the feculent discharge, 2:8. 
The form and countenance were so disfigured by the dis- 
ease that the sufferer's friends could not recognize him, 
2:12. The ulcers seized the whole body both without and 
inwardly, 19:20, making the breath fetid, and emitting 
a loathsome smell that drove every one from the suffer- 
er 's presence, 19:17, and made him seek refuge outside 
the village upon the heap of ashes, 2:8. The sores which 
bred worms, 7:5, alternately closed, having the appear- 
ance of clods of earth, and opened and ran, so that the 
body was alternately swollen and emaciated, 16:8. The 
patient was haunted with horrible dreams, 7:14, and un- 
earthly terrors, 3:25, and harassed by a sensation of 
choking, 7 :15, which made his nights restless and fright- 
ful, 7:4, as his incessant pains made his days weary," 
(pi. Peloubet, p. 10 and Davidson, Job). 

When in such desperate straights, the agony was in- 
creased, thru the unbelief of his wife. 0, those words 
she spoke: "Dost thou still hold fast thine integrity? 
Renounce God, and die." She became Satan's accom- 
plice, his fit tool. What a blow to Job! Those of his 
own household, his enemy! Face the situation alone, he 
must. In that awful loneliness, he became a type of Him, 
who had to tread the press alone. In those moments of 
darkness, when heaven seemed shut to him, and the dear- 
est on earth either dead or against him, faith once more 
conquers. Job answers, beautifully, tho harassed by cir- 
cumstances, repudiating his wife with these words: 
"What! shall we receive good at the hands of God, and 
shall we not receive evil!" And the comment puts it 
rather tenderlv: "In all this, did not Job sin with his 
lips" (2:1-20)'. 

The struggle grew, as the enmity increased, as the 
pain dug deeper. In the second trial, only the outward 
actions of Job are exonerated. He sinned not with his 

18 



"lips". The Targum adds: "but in his thoughts, he 
already cherished sinful words'' (cl. Delitzsch, Job, p. 
73). Job was at least outwardly cleared. Satan can lay 
no charge against him. But, who would doubt the pos- 
sibility of what the Targum adds! How mortal, the 
greatest of us, is! As to Job, he remained true, at least 
outwardly. Satan was again self-condemned. He has 
lost out against Job, so it would seem. Faith peers above 
temptation, conquers the greatest difficulty. 

But, hush, speak not too loud. Satan, tho silenced so 
that he never appears again in person in this Book, uses 
other means to upset the tranquility of Job. He, being- 
frustrated in his attempts and self-condemned by his 
false accusations against the servant of God, dares to ask 
God no more for special favors. Still, with the powers 
granted him he holds on like a lion to its prey, seeking 
to devour Job. This is revealed in the next stage. 

The Friends and Job's Complaint (2:10-3:26). 

The calamity which befell the man of Uz, became 
widely known. Ill omens have swift feet. Three of his 
friends learn of his afflictions. They mutually agree to 
"come to bemoan him and to comfort him". Eliphaz, 
the Temanite, Bildad, the Shuhite and Zophar, the Naa- 
mathite, are the friends whom he meets. Upon arriv- 
ing, they find him in desperate straits. They hardly 
recognize him, since his features are so marred with the 
blighting disease. The blossom of health is gone. The 
hospitality which formerly was readable upon his coun- 
tenance has disappeared. His princely attire has been 
doffed and sackcloth and ashes donned. Is it Job, the 
man of renown and piety? How is it possible! Only a 
few days hence, the greatest of the children of the East, 
and, now! behold, his humiliation, his dress, his sores, 
bis loneliness! 

19 



His friends are well meaning. They take their place 
at a distance and lmmble themselves in ashes and rent 
their clothes, according- to Oriental cnstom. Seven long 
days and seven dreary nights they look on in silent sym- 
pathy. Not a word is said. No month ntters knowledge, 
"for they saw that his grief was great", (2:11-13). Had 
they no message with which to comfort their friend? or 
did they sit in silent meditation, trying to explain the 
situation! or are they timid to speak lest their speech 
shonld annoy the sufferer, as Ewald believed. Nay, not 
so. "Their feeling is overpowered by reflection, their 
sympathy by dismay. It is a pity, that they allow Job 
to utter the first word, which they might have prevented 
by some words of kindly solace; for, becoming first fully 
conscious of the difference between his present and for- 
mer position from their conduct, he breaks forth with 
curses" (Delitzsch, Job, p. 75). 

The presence of the friends, tho with good intent, 
worked harmfully. Instead of inspiring the suffering* 
servant of God with hope, they simply add to his misery. 
"What a picture is there," says Froude. "What majestic 
tenderness! His wife had scoffed at his faith, bidding- 
him leave God and die. . . . But his friends sprinkle dust 
towards heaven, and sit silently by him, and weep for 
him seven days and seven nights upon the ground. That 
is, they were true-hearted, truly loving, devout, religious 
men; and yet they, with their religion, were to become 
the instruments of the most poignant sufferings, the 
sharpest temptations, which he had to endure. So it was. 
and is, and will be — of such materials is this human life 
of ours composed" (p. 244). 

Finally, Job breaks the death silence, as he breaks 
loose in poetical strains and utters his passionate lamen- 
tation, cursing the day when he was born. The poem, 
Cheyne describes as "an echo of the heart-beats of a 

20 



great poet and a great sufferer" (Job and Solomon, p. 
64). It reminds one of a similar outburst of passion by 
the weeping prophet, Jeremiah (Jer. 20:14-18). 

As we take up this third chapter, we must bear in 
mind, the disease which afflicted Job. Peloubet gives us 
an opinion on this matter, which other scholars have also 
entertained, which will aid to understand the weaken- 
ing of Job. "The disease was held incurable, tho the 
patient might linger many years, and his hopelessness of 
recovery made him long for death " (p. 10). 

Job opens with an awful curse. He hurls anathemas 
at the day when he was born. He curses this day, which 
is evidently his birth-day, which appears annually (cl. 
Delitzsch, Job, p. 77 of Vol. 1). The bitterness of his 
soul is deep. The man who was once commended for his 
great faith, is now commencing to totter, like a house 
beset by the storm, resting upon the sand. Satan's darts 
are working greater havoc than at any time hitherto. 
Job's conception of the sovereignty of God was wrong, 
as his other speeches clearly show. He felt God forsaken; 
this was his hardest thought to decipher. Life seems 
lost, if God leaves us to our lot. If Job was right, death 
were better than life. If God left us to our own destiny, 
nothing would cast sunshine upon our path again. We 
might as well be in the shades of darkness. Job 's trouble 
was, that his affliction blighted the vision of God, and he 
would see no other vision. Job was too much preoccu- 
pied, too much self-centered (3:1-10). 

In the second place, Job asks why his might not have 
been a still-birth (3: 11-19). Then the flood of troubles 
which are now sweeping over him, would not have been 
in reach of him. He might have avoided all this. He 
might have evaded his present trials and afflictions, and 
enjoyed the sweetness of death. Life seems very small 
to him at present. Doubts harassed his poor soul, and 

21 



he is not aware that the outcome will bring him into a 
greater life with nobler aspirations. His horizon was so 
curtailed, that he feels and sees nothing worthy of life 
any more. The upper heavens had vanished for the 
time being. Nothing but a sweeping death seems to him 
to end all. He acts as one gone insane, as Calvin well 
says (Vol. I, p. 156). Even the great Egyptian rulers 
who had their memory carved in gigantic stones and 
pyramids, are no more in death, than the infant that 
never had a place of renown, or the laborer who passed 
the same way. Death was no respector of persons. They 
all die, ruler, or babe or toiler. Death seems to him 
sweeter than life; the other world more desired than the 
present. 

How full of agony is that drifting soul. Job seems 
nigh despair. His mighty faith is momentarily silent. 
To him, life is full of gloom. Death has at least an eas- 
ing hope. Job was wrestling with unbelief and allows 
his feelings to conquer his faith. 

It can hardly be believed that Job thought, while in 
these dark moments, that death ended all, tho many are 
inclined to take him thus (cl. Calvin, Vol. I, p. 156 if). 
It would appear that Job seeing no hope dawn, since his 
disease was considered incurable, maintained that sooner 
or later the grim reaper would make an end of him as 
well as of all, as he rides thru the streets and visits every 
home, reaches every class, whether high or low, young or 
old, rich or poor. That Job believed in a blessed immor- 
tality, his utterances clearly prove, when he cries out: 
"I know that my Redeemer liveth, and at the last He will 
stand upon the earth; and after my skin hath been 
thus destroyed yet from my flesh shall I see God ( 19 :26, 
marginal reading)/ ' But now, the future lies obscure. 

In the third place (3.20-26), the afflicted servant of 
God, fails to see why he should be permitted to live. Why 

22 



should life and light come to one who longs for the grave 
and desires death f Why should he continue to live since 
he is divinely hedged in, he, who sighs and roars, weeps 
and trembles, fears and is troubled? The whole scene 
manifests great distress. It shows the most bitter agony. 
What anxieties came over this troubled soul! Fortu- 
nately, Job was not permitted to remain in this condi- 
tion. God leads him ultimately to Himself and Job finds 
rest. In the shadow of the Almighty, the most distressed 
spirit may find a haven of rest. 

"God is our refuge and strength, 

A very present help in trouble. 

Therefore, will we not fear, tho the earth do change, 

And tho the mountains be shaken into the heart of 

the sea, 
Tho the waters thereof roar and be troubled, 
Tho the mountains tremble with the swelling 

thereof." (Psalm 46: 1-3.) 



23 



FOURTH CHAPTER. 



The Great Debate Between Job and His Friends. 

Sinfulness Versus Righteousness. 

The First Cycle— God's Perfections. 

(Job 4:1-14:22.) 

a. Eliphaz (4 and 5). 

b. Job (6 and 7). 

c. Bildad (8). 

d. Job (9 and 10). 

e. Zophar (11). 

f. Job (12—14). 



25 



"Is there not a warfare to man upon earth." 

Job (7:1a) 



26 



FOURTH CHAPTER. 



The Great Debate Between Job and His Three Friends, 
a. Eliphaz, The Temanite. 

Job 4 and 5. 

Starting with this chapter, efforts are set forth to de- 
cipher the mystery surrounding the suffering of Job, the 
perfect and upright man. The debate runs thru three 
cycles, increasing in warmth as it advances. The friends 
take turns to reply, to the great sufferer. Eliphaz opens 
each cycle, Bildad follows and Zophar closes it, for the 
friends (except in the last cycle where he does not 
appear). Job replies to each in turn, denying the 
charges of the friends made either by implication or in 
direct accusations. Chapter four and five deal with the 
opening address of Eliphaz. 

In a gentle, polite, but at the same time heart piercing- 
way, Eliphaz undertakes to reply to the man who had 
cursed the day of his birth. Very kindly he says: "If 
one assay to commune with thee, wilt thou be grieved ?" 
Grieved or not grieved, Eliphaz believes that silence can 
no longer be adhered to. Job has said too much. He 
went too far. Perhaps Eliphaz surmised that Job was 
guilty of some heinous crime, for which he was now suf- 
fering. His theory was one, commonly adhered to in the 
Orient. Suffering was a sign of punishment, divinely 
inflicted, for certain atrocious sins. The speaker is rather 

27 



reserved in his expressions in this his first speech, but 
as the debate lingers, and Job is not silenced, he openly 
accuses Job of definite crimes (vide his last speech). 

By way of contrast, Eliphaz lashes Job intentionally. 
See, the renown and fame, the ability and usefulness, the 
wealth and power the man of Uz once had ! How success 
had crowned every effort of his! What a great role he 
played in the history of his time! He had instructed 
many; assisted the weak; raised the fallen and made firm 
the fallen knees (4:3,4). Thus far the address is more 
or less appreciative and laudatory. Henceforth, the 
tenor changes. 

The second part of Eliphaz 's discourse, relates Job's 
present condition. The great, powerful benefactor lies 
prostrated in adversity. "He saved others, himself he 
cannot save," is of application to him. But judging 
from past associations with Job, Eliphaz cannot give 
utterance to the thought which has been born in his 
mind, during the seven silent days of meditation. How 
dare he call Job's integrity in question? And yet, how 
to explain all this evil which had come upon Job? Per- 
sonal experience taught him, that the innocent never 
perish and the upright are never cut off. It's the sinner 
who gets his deserts. As the lioness and her cubs whose 
teeth are broken, has lost her power, and faces starva- 
tion, so the wicked receive a terrible blow from the hand 
of a righteous God. 

The question arises, whether this section, as it stands 
is an indirect impeachment of Job's integrity. Many 
have found the text difficult, and have, consequently, put 
either a part, or the whole section as a later classifica- 
tion (cl. Peake, in Loco). The textus receptus clearly 
indicts Job indirectly, by the mouth of Eliphaz (4:5-11). 

The third section is the great piece of literature and 
treats of Eliphaz 's authority and revelation. "The de- 

28 



scription of it ranks with the most wonderful triumphs 
of genius in the world's literature. This is displayed 
less in the delineation of the physical effects of terror 
than in the power with which the poet conveys a sense 
of vague and impalpable and the awe inspired by the 
wholly-felt, but dimly known. The revelation came 
stealthily to him, and fell on his ear in a whisper, with 
all the dread which gathers about the secret uttered in 
a tone which the listener alone can hear. Already his 
mind had been engaged in deep pondering, arising from 
visions, he had seen in the entranced sleep of the seer. 
As he meditates, he is suddenly seized with a panic, 
which causes all his limbs to tremble. Then a breath 
moves across his face, deepening his honor of the un- 
canny visitant. The nameless thing stands still, and 
seeking to know the worst, he strains his eyes to make 
out the figure before him. But he can see nothing, except 
that some form is there; all is dim and intangible, mak- 
ing his heart quail with the dread of the unknown. Then, 
as he lies helpless in the grip of his fear, he is conscious 
of a voice, which just breaks the awful stillness, and 
teaches him the lesson he now impresses upon Job" 
(Peake, Job, p. 79, cl. verses 12 — 16). 

The revelation contrasts the absolute purity and 
justice of God, with the insignificance and inferiority of 
man. If the higher order of beings, like angels (or 
saints) are charged with folly, how much more men who 
dwell in earthen tabernacles. The life of man is short; 
his days are few. The germ of decay is apparent and 
soon his earthly career terminates. Such is the universal 
destiny of man (4:17-21). 

Finally, Eliphaz summons Job to rebuttal. He be- 
lieves that no testimony of the saints, or angels as some 
believe (cl. Davidson, Job, p. 35), can supersede in 
authority that of his vision. And as to the wicked, their 

29 



doom is set; it cannot be averted. Troubles are as nat- 
ural as it is for sparks to fly upwards. Suffering is 
innate. It comes from the band of the Ruler of all things 
and is a part of the uniform law of God's government 
(cl. Cowles, p 38). 

Having established the fact, that the divine provi 
dence guideth man's course, in sending to him his weal 
and woe, Eliphaz has a suggestion for Job. With these 
plain facts before him, he knows what course he would 
take if he were in Job's place. He would turn to God 
and trust in Him and commit to Him his cause, for He 
is great, boundless. 

"Who doeth great things and unsearchable, 

Marvellous things without number" (verses 5 — 9). 

Not only is His power seen in nature, but especially 
in the hearts of men. God's providence is incontroverti- 
ble (5:8-16). In this powerful God, Job is admonished 
to seek rest. 

The reins are drawn a little closer. The theme is get- 
ting more personal. The address now changes to the 
direct discourse, and the general principle of the cause 
of trouble, becomes of application to Job. Eliphaz con- 
siders the situation, as a personal appeal for Job to rest 
in the providence of God and to consider his afflictions 
as divine corrections, and his sufferings as inflicted by 
the Lord. This is to comfort Job. If Job will follow this 
course, he will be happy, He will be blessed, since the 
end will justify the means and the outcome will be most 
beneficial. All his ills will take wings; nature's windows 
will be opened and blessings will descend; he will die in 
a good old age. 

The question may be here raised: Does Eliphaz hold 
to a kind providential correction, to which Job is sub- 
jected, or is it penal retribution f The case in question 
is not clear, as is seen by the diversity of opinion by 

30 



scholars of various schools. It may suffice to mention 
here that in the other speeches of Eliphaz the penal idea 
is uppermost. 

It is evident that Eliphaz considers Job as side- 
tracked into the paths of evil. He, therefore, admonishes 
him to return to God. "Yet for all its sweet and sooth- 
ing eloquence and promise of idyllic peace, the noble 
rhetoric rings hollow to Job's ear" (Peake, Job, p. 89). 



31 



FOURTH CHAPTER (Continued) 



b. Job's Reply to Eliphaz, Chapters 6 and 7. 

The arrows from Eliphaz 's quiver, lodged deeply into 
Job's heart. The incoherent, convictionless address of 
Eliphaz, forced a renewed, passionate outburst from the 
mouth of Job. It was an impetus to call forth a deeper 
expression in a majestic and logical way, of an inward 
conflict (cl. Watson, p. 116). 

The friend had viewed the situation externally; Job 
internally. The would-be counselor missed the mark 
and widened the breach; he tore the wound larger and 
caused the pain to increase. 

Job's sorrow was too great for expression; too heavy 
to be weighed. He was conscious of the fact that God 
had sent all his troubles. God had attacked him, and 
selected him, against whom He was sending His irresist- 
ible forces. It was not so much his reverses and sorrow, 
the loss of loved ones and presence of pain that wrung 
his heart, altho these were keenly felt. The belief that 
God was against him, was his greatest pain. A moral 
problem confronted him, for which he could find no solu- 
tion. He lays stress upon this point, since he had been 
adjudged by Eliphaz ; he reiterates it, partly in answer to 
Eliphaz 's change, partly to excuse himself for his pas- 
sionate outbursts. Eliphaz 's address had been: "Soft 
buzzing slandor; silky moths, that eat, An honest name." 

Job appeals to the wild beasts to bear out his be- 
havior. They bray or low, only when they are in need. 

33 



So Job, pressed by Iris pain gave birtli to words which 
went beyond ordinary justification, and he fails to see 
why he might not give vent to his feeling. The airimaf 
world may do so, why not he I And as to the charge pre- 
ferred against him by Eliphaz, mild as it may have been, 
Job considers it a great injustice. He has not been con- 
vinced of the error of his ways, and will not accept the 
insinuations of his friend. 

Forgetting, as it were his line of argument and the 
address of Eliphaz, Job dashes headlong into a longing 
for a speedy end, tho he is confident that he has not shut 
his eyes to the truth. The clouds hang very low, dark- 
ness envelops his life; what a picture! Helpless, sick at 
heart as well as in the body, hoping as it were against 
hope, he wrestles with the moral problem, without dis- 
cerning its issue. The severity of the friends, perhaps 
by gesture and facial expressions as well as by words, 
provoked these deeply impassioned utterances. But he 
has no motion to take his life into his own hands. On the 
contrary, his faith in God and his fear of God is marked, 
and there is no intent, even by "the pressing of unspar- 
ing pain to take into his own hands the ending of the 
torment, God bids him bear" (cl. Watson, p. 124), altho 
the loathsome disease is eating his life away and his 
powers are wasted (6: 8-13). 

He now turns to assail his friends. Conscious of their 
good purpose and good wishes, of their long journey and 
good motives, he feels nevertheless that he is greatly 
wronged by them. Were they not his friends ? Had they 
not believed his integrity for many years? Could they 
lay one great sin to his charge? Why this sudden 
change ? 

Their presence had simply thrown oil upon the 
troubled seas. He had not sought their aid. They came 
voluntary. He had not decreed that they should give 

34 



him wealth and possessions. He had not asked for their 
counsel. He had not requested them to redeem him. 

This was a very mild reply to Eliphaz's charge, that 
suffering's were revelations of guilt (6:14-23). 

Furthermore, Job is willing to stand corrected, if the 
friends will use proper means and instruct him. But he 
wishes fair play; he will compromise with nothing. Jus- 
tice shall have free course, as the river void of dams and 
obstructions. He begs for honesty. They may expect 
him doing, what he demands of them. Only in mutual 
honesty, justice and uprightness, can any cause advance. 
1 ' The friends must allow for his condition, however. Job 
feels that the words pressed from him by pain, are no 
conclusive index of his true self. They are but 'words 
to the wind'; and to found a reproof on such indications 
is to him the extremity of heartlessness" (Genung, p. 
169), (6:24-30). 

Job falls a victim once more to his conditions. In the 
seventh chapter, he plunges once more into that which 
is uppermost in his mind. 

"Beginning another strophe," says Watson, "Job 
turns from his friends, from would-be wise assertions 
and innuendos, to find, if he can, a philosophy of human 
life, then to reflect once more in sorrow on his state, and 
finally to wrestle in urgent entreaty with the Most High. 
The seventh chapter, in which we trace this line of 
thought, increases in pathos as it proceeds and rises to 
the climax of a most daring demand which is not blas- 
phemous because it is entirelv frank, profoundly earn- 
est" (p. 130). 

Job starts out with a reference to a general principle; 
namely that of universal suffering, "and so opens his 
heart to sympathize with all who suffer" (Genung, p. 
171). But before long, he commences to soliloquize, and 
the general becomes particular, of which he is the repre- 

35 



sentative. He now remunerates his sufferings, and de- 
scribes with much feeling the warfare of man. Months 
he flounders in his grief, not knowing what may befall, 
the next moment. Uncertain as the Ocean waves, his 
life is tossed to and fro upon the sea of time, by the 
winds of divine providence. His days are passing by 
swiftly, without attaining to any new inspiration 
(7:1-6). 

"Such a house broke! 
So noble a master fallen! all gone! and not 
One friend, to take his fortune by the arm, 
And go along with him. ' ' 

(Shakespeare.) 

In his deep distress, Job finally turns to God, know- 
ing weir that Eliphaz's statements contained some truth, 
besides feeling that God would be the only one to help 
him out of his troubles. The turning to God, he felt a 
duty, as well as a privilege. What he disliked was 
Eliphaz's conception of suffering. If all suffering is 
punitive, why then do the worst criminals escape so 
much of it ? This Job could not entertain as a true con- 
ception of his case. 

In his flight to God, Job prays to the Most High that 
his sufferings might be alleviated and his pains miti- 
gated. The motive that prompts him, is not the one 
which Elihu later entertains we should hold. Job is 
swayed by the fleeting of his life (7: 7-10). 

Face to face with death, the patient Job is forced to 
reveal his inward strife. The approach of death has made 
many a person, hitherto like a sphinx, speak frankly and 
boldly. So Job, seeing his end near, relates with great 
honesty, hig personal sentiments, compelled by an inner 
anguish. The thought of God haunts him. The thought 
that God had to hold him in cheek like a sea or sea- 

36 



monster, pains him. His determination to cast off his 
troubles and receive his sufferings stoically, simply aug- 
ments his condition. He is haunted with dreams and 
visions most horrible; they terrify him; hence he prefers 
death to life (7:11-15). 

In, that solemn hour, he disdains himself and longs 
for his end. He entreats to be left alone, i. e. that the 
heavy rod be raised. Then, as if struck by heavenly 
inspiration, suddenly a new light dawns. In a moment 
of unbiased contemplation, he considers man and his- 
Maker, and for an instant, the greatness of God dawns 
upon him. He is amazed that God, so great and mighty, 
would consider him an individual and set His mind upon 
him. He pleads with this great God, to withdraw His 
heavy hand, and to forgive him, if he has sinned. His 
burden is too heavy to bear. He can not bear it much 
longer; he will soon fall under the heavy yoke; then his 
destiny is eternally shaped, for it is only here that 
change can effect his future destiny (7: 16-21). 

The whole chapter shows how bewildered the sufferer 
is. His condition almost drives him insane. He did not 
rejoice in tribulations, for he did not as yet understand 
that tribulation worketh patience; and patience, proba- 
tion; and probation, hope; and hope putteth not to 
shame, because the love of God has been shed abroad in 
our hearts, thru the Holy Ghost which was given unto us, 
as Paul says (Kom. 5: 3-6). 



37 



FOURTH CHAPTER (Continued) 



c. Bildad's First Speech, Chap. 8. 

Having, perhaps, anticipated that Job would have 
been silenced at the words of their Tertulhis, but since, 
having realized that they were foiled in their expecta- 
tion, Bildad, in behalf of the friends, takes his turn to 
meet this giant sufferer in debate. The speech is more 
stern, more severe, more direct than that of his col- 
league, Eliphaz. He assails the poor sufferer, and instead 
of speaking words of comfort, breaks the sore open anew. 
Without any eulogies to offer, as Eliphaz had done, he 
falls upon his former friend and accuses him of no small 
matter. 

Bildad advances a doctrine, which was not obnoxious 
to Job, as long as it remained general; but when it be- 
came specific, Job could not go along. The doctrine of 
the absolute righteousness of God was as dear to Job as 
to Bildad. But when he comes to pierce the fatherly 
heart of Job, by implying that the children of the pa- 
triarch had been sent to eternity, as a punishment for 
their sins (see Renkema, p. 87), Job must take exception. 
Even if it were true, it was out of place to consider this 
question at this time. And Job himself, is considered as 
having done some gross sin, since he holds out to him 
the beacon of hope, if he will confess his wrong before 
the Almighty. If he follows this course, his place in the 
world will be even greater than hitherto. 

39 



In other words, Bildad believes Job and his children 
guilty before. God ; hence God has to punish them. Here 
was 'a direct accusation against the integrity of Job and 
his children, coming not from the mouth of an enemy, 
then it would not be so hard, but from the lips of one 
who purports to be a friend and a would-be sympathizer. 
It cuts to the quick, since it touched the veracity of Job, 
and pronounced him a pretender, a hypocrite. 

Bildad 's conception of suffering was, that all suffer- 
ing was a divine displeasure. It showed that the suf- 
ferer had wronged the moral Governor of the universe, 
and therefore received his just retribution. If this, theory 
holds, some of the most tried fall victim of an angry God, 
(8: 1-17). Thank God, however, that this is not the case. 
Of the consummation of Christ's Kingdom, we read: 
"These are they which came out of great tribulation, and 
have washed their robes, and made them white in the 
blood of the Lamb" (A. V., Rev. 7: 14). 

In the second place, it is to be noticed that Bildad 
based his arguments upon tradition, in contradistinction 
of Eliphaz who based it upon revelation. Bildad admon- 
ishes the afflicted Job to look to the former generation 
for a solution of his trials. The idea that the aged pos- 
sess knowledge and that the fathers were endowed with 
this gift of knowledge, he puts forth as an argument. 
This was quite common in Oriental times as Elihu him- 
self confesses, at the opening of his discourses. "We are 
too young, " thus it is that we hear Bildad speak; "we 
are but of yesterday; but those who' lived to a good old 
age and served their generation well have left their testi- 
mony with us. ' ' From these sources Job may learn the 
truthfulness of Bildad 's assertion, "that the prosperity ef 
the wicked is short-lived, and his doom cannot be 
averted. 

40 



This theory, or principle that history is a kind 01 
patent medicine, able to cnre all ills, and solve all mys- 
teries, is in itself condemnatory. With all respect for the 
fathers who struggled like we do now, with all honor for 
their learning, it ever remains true that their judgment 
may be as much as onrs, invalid (8: 8-10). 

Xow what are the saying of the ancients, these men 
of fame and renown, who claim our attention? Bildad 
quotes three proverbs: 1, that of the reed and rush 
(11-13); 2, that of the spider's web (14, 15); 3, that of 
the gourd (16-18) (cl. Peloubet, p. 33). 

The whole section is replete with figures to display 
the prosperity becoming the righteous, and the destruc- 
tion becoming the sinner. The attestation of such a doc- 
trine is borne out by the laws of nature. As the reed 
(papyrus, margin, v. 11) will not grow to its full length 
outside of the mire, nor the rush (flag, perhaps the Egyp- 
tian weed grass) retain its vitality without water, so 
neither will the godless prosper without God. His con- 
fidence will be as a spider-web; his existence as a gourd, 
(cl. Jonah 4). God shall cut him off. He may grow for 
a season, but soon he shall be removed by irretrievable 
destruction, and nothing shall remain of him. Hence, his 
joy is only temporal. Others shall succeed him. 

But, the perfect man, as Job had been called in the 
first chapter, will not be cast away forever. He shall 
have joy of heart and speak forth words of praise. The 
enemv shall be put to shame and his tent be removed 
(8:11-22). 



41 



FOURTH CHAPTER (Continued). 



d. Job's Third Speech — Reply to Bildad. 
Chapters 9 and 10. 

Job in his reply to Bildad 's address, which was more 
direct than that of Eliphaz, immediately takes up the 
first point, which he has raised. He unhesitatingly; ad- 
mits it to be so, that God is a God of justice and that He 
punishes sin and rewards righteousness. Job, not only 
consents to the proposition that God is justice, but he 
assents to it and vindicates it even with greater zeal than 
his opponent had done. God is duty bound by nature to 
do justly and to punish the wrong. Thus far Job gladly 
admits. But, says Job, tell me how can a sinful being, 
associated with sinners, limited in every way, maintain 
his righteousness before God, the Being, "who is wise in 
heart and mighty in strength ' ' ! 

Viewed from this twofold aspect (the wisdom and 
strength of God) what is man? How will any mortal 
ever prosper by opposing His sovereign rule! Every 
one, who has tried it, has found it a hopeless case, a futile 
battle, defeat assured. 

Look, for example, first of all at God's wisdom. What 
a wise Being He is. Suppose He should be pleased to 
condescend and contend with men? What show would 
man have in an argument with the divine? Not one out 
of a thousand propositions, would he be able to eluci- 
date; man would be dumb-founded in the presence of the 
omniscient God. 

43 



Now examine the other attribute of God, namely, His 
strength. Survey His powers, if you will, and test His 
strength, and then place yourself before Him and see 
whether you are able to hold your own over against Him. 

See, His irresistable, destructive forces. In His anger 
He causes, huge mountains, built in the heart of the 
earth to wane away, and be overthrown; and the earth 
to be shaken out of its sockets, causing its very founda- 
tion to tremble. 

The sun is at His bidding, as in the days of Joshua. 
If He so wishes, it may never appear again. And, the 
stars, He is able to hide from view. 

Watch His creative acts! He brings forth the firma- 
ment. He walks upon tre waves of the deep. He creates 
the Northern (Bear), and the Southern (Orio), and the 
Eastern (Pleiades) constellation. Wonderful are all His 
works, and His ways past finding out. 

Mysteriously, invisibly, He moves about Job, yet he 
perceives Him not. He is absolute. He can take as He 
wishes. He is accountable to none, and responsible only 
to Himself. What creature should ever interview Hini, 
asking: 'What doest thou' (9: 1-12) f 

Replying to Bildad's Second proposition — that wis- 
dom is to be sought with the ancient, Job replies: The 
almighty and omniscient God carries out His purpose ir- 
respective of the action and will of man. The counsel to 
seek wisdom from the "former age" (the help of Raliab) 
will not solve the problem. Those haughty helpers can- 
not pierce the actions of the Alhwise, anol decipher his 
ways. They stpop under Him and leave the mystery un- 
solved. , If, Ihey who are considered wise, are unable to 
argue with the Almighty, how much less, shall Job find 



words for an argument. 



U 



In case Job was righteous, he would not consider 
these wise, but he would rather pray to his Judge. There 
he would receive better treatment. 

And as to his present condition, if God would answer 
prayers, Job could hardly find sufficient faith to believe 
it. His grief is so great. The divine visitations are so 
heavy. They came suddenly, as the rushing of a mighty 
wind. His afflictions have greatly increased. The bur- 
den laid upon him is beyond comprehension. He is almost 
exhausted. He can hardly breathe; his heart is broken. 
Talk not to Job of human strength; what is it, compared 
with the Almighty 's. Talk not human wisdom to him, 
to solve the riddle of life, what good would it do at the 
bar of divine justice? Before the great white throne, 
Job, as well as all of mankind must stand alone. Seeing 
that majestic bar, he stands already self-condemned. 
Altho he feels blameless, yet the great grief of his soul 
causes him to abhor himself. He despises his life 
(9:13-21). 

In the third place, Job takes exception to Bildad's 
display of justice and awarding of retribution. Bildad 
alluded to the fact that only the wicked suffer. Job main- 
tains that both the wicked and the righteous are em- 
braced in the divine visitation — "it is all one." Proof 
is not far distant. When a disaster befalls a nation the 
innocent as well as the wicked perish. When the exile 
comes on, innocent men, women and children are carried 
away. When war befalls a nation, how the innocent 
suffer. When a plague comes upon a city, how it encom- 
passes both the godly and the ungodly. Are we, there- 
fore, to conclude that all who suffer are wicked, as the 
friends maintain? Nay, by no means! A calamity sud- 
denly overtakes a people, irrespective of their moral 
status. Inasmuch as both classes share alike the pros- 
perity of a nation, so also its adversity (9: 22, 23). 

45 



And yet, there is a distinction. The righteous suffer 
more than the unrighteous. God has a peculiar purpose 
with His people. He chastises them sorely. He tests 
their faith and character, with rude measures. He makes 
them a public laughing stock, and causes them to be 
ruled over by wicked rulers aud unqualified judges. In 
His providence, wicked men hold the sceptre and illiter- 
ate judges hold the bench. If God. who rules supreme, 
be not He who doeth all these things, Job begs Bildad 
to answer him who then it could be (9: 24). 

Job now comes to himself and seeks deliverance 
(9: 25-35). He says: My life is fleeting. The successive 
calamities have impaired my health, and shortened my 
career. See the messenger running with great speed, ful- 
filling his mission; behold the ships upon the waters, set 
with full sail, moving rapidly forward; watch, the eagle 
dashing swiftly upon its prey, yet with greater speed 
than these, do I end my life. The swiftest of land, sea 
and air cannot keep pace with the fleeting of mv life 
(9:25, 26). 

Job now tries to solve the enigma, by unfolding three 
schemes, of which two are discarded, and the third gives 
him hope: 

1. He says, somewhat as follows*: If I resolve to for- 
get the past, and change my disposition and exchange 
my sad countenance for smiles (the Christian Scientists 
method), fear would haunt me, for if Thou hast deter- 
mined me guilty, I shall not be able to escape (29a). 

How fruitless it is to oppose the divine power, of the 
Almighty God, and why should he do it! Since human 
resolutions will not change. His fixed purposes. 

2. He continues: If my resolutions will not effect 
God's displeasure and move Him, let me try my self- 
righteousness (the Pharisaic idea). Suppose I wash my- 
self with the pure snow and scour my hands with lye, 

46 



would that give me strength before Thee J Xay, my self- 
righteonsness will not remove Thy heavy hand, but Thon 
wilt still reject me, and cast me into the pit, and even the 
garments wliich I am unable to wear, will abhor me. 

It is a hopeless case; my resolutions nor my self- 
righteousness are of no avail. I need something greater, 
for God is not a man (30-32). 

3. In his seeming despair, there dawns at least a new 
possibility; a possibility, which if only existed, would 
give him encouragement. Since between God and man 
there is such a vast difference, an Adjustor or a Mediator 
is necessary, who can touch both the divine and human, 
and bridge the chasm between us; this would solve the 
problem. A thought which corresponds well nigh the 
Christian view of the Mediator. 

Instead of any action on his part, which in itself 
would be futile, he desires that God should act. He has 
yet confidence in Him and with Him lieth his only hope. 
Let Him lift the rod and remove the anger. Then his 
fear will vanish, his countenance will change, his hope 
revive, and he will speak, since his conscience does not 
condemn him. 

In chapter ten, Job gives way to his feelings and 
prays. The afflictions which hav£ come upon him, are 
gnawing at the foundation of his happiness. He is heavy 
laden. The burden takes away the cheers and smiles of 
his life. Probably, he says, if I would unload my burden, 
by declaring freely and frankly the whole matter, I 
would find relief. This is what I will do. I will plead 
with God for mercy, and ask for the removal of con- 
demnation. 

He prays that God may give him insight into His 
mysterious providential ways, for he cannot understand, 
why God so sorely contends with him. 1. Is it a moral 
benefit to God that Job His creature should thus be cast 

47 



down, and be a reproach to the godless ! Or, 2. does God 
look upon him with human eyes, which look only at the 
outward condition of man and do not understand the 
heart? Or, 3. is God's life comparable to that of human 
creatures, that He hastens Job's suffering, for fear that 
Job should outlive Him? Job, however, believes it not 
to be true, since he conceives his life open to Him and 
that He knows the integrity of his heart. And yet God 
is supreme so that no one can contend with Him (1-7). 

Seeing as yet no light, Job now reverts to the plea of 
creatureship (8-17). Job claims God as his Maker. His 
hands created him, and now He hedges him in. Job is 
wasted away by His power; his children and substance 
are gone; his life is ebbing away. 0, that God might 
recall how He made him! He took him out of the 
dust. From the beginning he was subject to His fram- 
ing: God brought those particles together. God gave 
him life and the divine blessings smiled upon his path- 
way. He received the kindness of God, and now his 
present condition! The why and wherefore, of all this 
he does not see. God keepeth an account of his sins, and 
they make him guilty before Him. Whether sinful or 
righteous, it is all the same. He is filled with ignominy 
and confusion and his only vision is his sorrow. 

Hence Job protests against the divine action. He 
speaks somewhat in tone like the third chapter. Why 
was he not taken away in infancy? How he would have 
evaded all these things which are haunting him now. 
Aware of the short life which is his to live according to 
universal belief that his disease was fatal, Job wishes to 
have his matter adjusted, before he goes to the darkness 
of the grave (10:18-22). 



48 



FOURTH CHAPTER (Continued). 



e. Zophar's First Speech, Chap. 11. 

Zophar, the last of the friends to speak and perhaps 
the youngest, seeing that Job displayed with even 
greater force his seemingly folly, noticing that his com- 
rades had failed to silence him, comes forth with a three- 
fold argument to capture Job. He appears wroth at 
Job's persistance. He has no bouquet to give the man 
who once was universally honored. In a fiery address, 
he censures the afflicted servant of God, without meeting 
him in his debate. 

Job's last speech had been longer than the others. 
He had been more explicit in his views. He had become 
more bold in the expression of his convictions. He had 
not been troubled with timidity, since Eliphaz and Bil- 
4 dad had spoken. He had declared his integrity. "In 
chapter three Job did not assert his innocence, but only 
]amented his fate. And it was possible for Eliphaz tact- 
]y to assume his guilt without alluding to it, and admon- 
ish him in regard to his complaints. Even in chapters 
six and seven, Job only threw out here and there a spas- 
modic affirmation of his innocence, being occupied with 
other things, and being deterred by his own sense of 
rectitude from condescending to clear himself. And 
Bildad could suppose himself entitled to disregard Job's 
passing claims to innocence, they were natural, but per- 
haps scarcely seriously meant. But in chapters nine and 
ten, Job had denied his guilt with a vehemence which 

49 



made it impossible not to take his denial into account. 
Here was a new element introduced into the strife, which 
the three friends had to reckon with" (Peake, Job, p. 
80). Job certainly believed himself innocent. Yet would 
not his sufferings tend to show that he was guilty, even 
tho he had tried to clear himself, as the two friends had 
maintained! Before this question Zophar is placed. 

Zophar belongs to the same school as the friends who 
have already been heard. With a preconceived view the 
three friends condemn the sufferer without substantiat- 
ing their charges. Job looked at the matter from a dif- 
ferent view-point, yet was perplexed. To meet the new 
situation, namely the direct declaration of his innocence, 
Zophar becomes the chief spokesman. He tries to up- 
braid Job with the omniscience of the Eternal. Job may 
be unconscious of his guilt, but God knows, that lie is 
guilty, and if Job would have his desires realized to see 
God, the Lord would so overwhelm him, that he would 
stand self-condemned. The address is free from all flat- 
tery and the quick-tempered Zophar plunges at once 
upon his assailant. 

In the first part, Zophar attacks the impiety of Job 
(11:1-6). Job's lengthy speech seems to have wearied 
him. Perhaps, because Job had not submitted to the 
premises and conclusions of his companions. If he had 
only taken the advice given him! But it had all been 
futile. If any, the advice had worked adversely. As the 
debate advanced, Job had declared with greater vim and 
with more fire, that the charges were wrong and he him- 
self was innocent. The defence of Job, seems to Zophar 
nothing more than rhetorical eloquence. "He taxes Job 
with loquacity, arrogance and iniquity," consequently 
as justly receiving his deserts. 

In opposition to Job's twofold conception, the theory 
of life and of his innocence, Zophar utters the desire that 

50 



God might speak. If He would, as Job himself hoped, 
the afflicted servant would be shown true wisdom (this 
in contradistinction to the many foolish words which Job 
has uttered), which he cannot see now. Job is receiving- 
less than he really deserved. God is dealing yet kindly 
with him. Job lacks wisdom and understanding; but 
how about Zophar! Is it not true as Renkema re- 
marks, that Zophar falls into the same error, of which 
he accuses Job! (p. 110). 

Instead of convincing Job of the error of his ways, as 
Elihu does; or, instead of pointing to some sin which he 
can lay to his charge, Zophar makes a bold assertion, 
which he cannot prove. He appeals to a divine manifes- 
tation, which may unmask Job as a great sinner, and 
prove to him that he is receiving less than he deserves. 
The doctrine of the wisdom of God no one could dispute. 
The false, daring condemnation is what hurts the suf- 
ferer. Zophar shields behind a would-be shield of God, 
since he can find no direct sin, which Job has committed 
(11:1-6). 

The second section (11: 7-12) is aimed at Job's inte- 
grity, which he has stoutly maintained. By inference 
from the incomprehensible wisdom of God, which is 
higher than the heavens, deeper than sheol, longer than 
the earth, broader than the sea, Job is impeached. God's 
eyes see the false men and His power brings them to 
judgment. Man's nature is like a wild ass's colt, which 
was considered a type of ignorance in the Orient (7-12). 

The last section, is the practical application of his 
sermon (13-20). It has much in common with the con- 
cluding speeches of Eliphaz's first and Bildad's first dis- 
courses. The friends entertain hope for Job. He is not 
so desperately wicked, that he is beyond salvation. The 
life line is thrown out to him. Job must return penitently. 
The arrogant spirit must come down. He must sever 

51 



himself from personal as well as marital sins. Then the 
desire of Job to lift up his head in innocence will be pos- 
sible. The past will be oblivion; the present bliss; the 
future glorious. Nothing shall fail him. But if Job, re- 
torts, his sins will be his master. "The eyes of the 
wicked will fail, And they shall have no way to flee ; And 
their hope shall be the giving up of the ghost. ' ' There 
is no escape; the future will be blighted. 



52 



FOURTH CHAPTER (Continued) 



f. Job's Reply — His Fourth Speech. 
Job 12-14. 

In this section Job 'chides his friends', rather sarcas- 
tically. Each has had his say about him. Eliphaz had 
opened the way, and the other two had followed the 
beaten path. The first speaker had been very courteous, 
considering the theory which he entertained. The sec- 
ond, became more drastic in his utterances. And the 
third, had spoken as if Job was receiving less than he 
really deserved. The great trio had a uniform concep- 
tion of the problem of suffering. Job stood guilty of 
some sin, at the judgment seat of his friends. The ver- 
dict was rendered upon the basis of the external condi- 
tion, wherein Job was. The friends had spoken in high 
authorative tones, with great enthusiasm, with personal 
conviction. 

We are not surprised, therefore, to hear that "Job, 
ironically lauds their wisdom, which they, evidently 
have monopolized. Irrespective of this, Job, believes 
himself fully their equal. He has enough self-confidence, 
to believe that he is as well advanced in the science of 
wisdom, as they are, and his speeches prove that his as- 
sertion is no idle tale. They have not said anything new. 
God's attributes, which was their chief argument, were 
as well accepted by Job as by them. God's righteousness 
(Eliphaz), holiness (Bildad) and wisdom (Zophar) had 

53 



often been the theme of his reflection. Job was able to 
outclass them in displaying these divine perfections. It 
was exactly the idea of God which haunted him. 
4 ' They, ' ' says Peake, i i are sycophants, who try to curry 
favor with God by smearing over His misgovernment 
with their lives. Yet, even in his speech it is with God 
Himself, rather than with the arguments of the friends 
that Job is concerned" (Job, 131). 

Job dwelt more upon the negative and destructive 
operations of God. He sees thru the veil of afflictions, as 
was most natural. Whereas the friends dwelt more upon 
the positive and benevolent operations of God, as was 
natural, since they were not men of great experience. 

After alluding rather sarcastically to the wisdom of 
the friends, Job turns to himself, and complains bitterly 
and justly about the attitude of his friends. "A friend 
in need, is a friend indeed." It is not the enemy which 
scoff him, but his friends. He is made a laughingstock 
of those who purport to be his friends. They allude to 
his misfortune with contempt. But tables may change. 
History may repeat itself. What lie has, may befall them. 
Rivers may change their course. "Wherefore, let him 
that thinketh he standeth, take heed lest he fall" (I Cor. 
10: 12). Now hinting at their theory of the godless, Job 
maintains that if they are right, then the moral order of 
the universe is upside down. The facts are that not the 
god-fearing, but the godless prosper (12:1-6). 

Zophar had maintained the exalted wisdom of God, 
and Job asserts it to be true. The beast of the field and 
the fowl of the air and the fish of the sea teach us this 
grand doctrine. And Bildad had said that wisdom was 
with the ancients. What contradictions! (12:7-12). 

Not the ancient, but God has wisdom and might. This 
is amply brought to light in the verses which follow. 
With sufficient proof and in majestic terms, his belief in 

54 



the majesty and wisdom of God is stated. They do not 
differ in announcing the attributes of God; Job and the 
friends differ in the use of these attributes. The friends 
could not convince Job that their position was right. At 
times their statements coincide. As to the display of the 
absoluteness of God, both in power and in wisdom, Job 
presents a better case than Zophar had tried in the 
former chapter. Job looks at the creative acts, and sees 
the great God exercising His power in upholding, con- 
curring and governing all things. His power is imman- 
ent, as well as transcendent. In the realm of nature as 
well as grace, in His power over man as well as beast, in 
His interest in civil as well as religious rites, in His gov- 
ernment over the will of the individual, as well as over 
a nation, the hand of God is seen (12: 13-25). 

Having traced the wisdom and might of God in chap- 
ter twelve, Job now states that these were no new teach- 
ings. They were self-evident facts, which could not be 
disputed. He knows these things as well as they. He 
sees this perhaps better than they, and he believes him- 
self as much acquainted; he rightly vindicates his con- 
ceptions of the knowledge and wisdom and might of God 
(13:1,2,). 

Yet, in spite of his knowledge of these facts, Job is 
restless. His tranquility has taken wings. He is not at 
ease. He is troubled and perplexed. What can he do, 
but seek the throne of God and express his desires to 
God. His case cannot be answered by man. With argu- 
ment, Job had the best of his friends, yet he had no rest. 
The friends are 

"forgers of lies . . . physicians of no value." 
Their remedy has not healed his wounds. It has torn the 
breech wider. They had not stilled that anxious souk 
writhing in pain. Silence would be their wisdom, and if 
they would hold their peace, they would be wise. 

55 



Now turning to the friends, Job seeks their attention. 
He pleads for justice and righteousness; he argues for 
honesty and uprightness. It is as if he wishes to accuse 
his friends of improper methods. He calls them to con- 
sider his cause as one connected with God. Who, then, 
would dare to speak deceitfully and dishonestly? In 
itching terms, he depicts the scene as one disapproved of 
God, which would receive His judgments. Then sending 
his message home, Job attacks his friends and causes 
their arguments to falter, as he says: 

' ' Your memorable sayings are proverbs of ashes> - 
Your defences are defences of clay." 

Purporting as advocates of God, they sacrifice the truth 
to their partiality, and their suffering friend to their 
antiquated theory. Therefore, i i he will no longer dispute 
with the friends; the more they oppose him, the more 
earnestly he desires to be able to argue his cause before 
God" (Delitzsch, p. 207 — Job). The friends did not know 
his guilt. They simply took God's part (as they sup- 
posed) against -him out of servility to God (cl. Davidson, 
Job p. 95). Their action, however, being unjust, will 
bring fear and woe — a theorv which Job is trving to re- 
fute (13:1-12). 

Then, as if struck with a new idea, as if aroused by 
some external act of the friends or else prompted by 
mental deliberation, Job cries out: 

1 ' Hold your peace ; let me alone, that I may speak 
And let come on me what will." 

Job tries to rid himself of his friends; but he could 
not from his God. He begs for solitude. Why? Because, 
he knows, that only in God can he find vindication. The 
best of earth, have denounced him. Only God remains. 
But here, he finds hope, and well he may. " Nothing in 

56 



my hand I bring, Simply to Thy cross I cling, ' ' was Job 's 
behavior. By taking "his flesh in his teeth' ' and his 
"life in his own hands will not alter matters any." He 
needs God, as every one does, who feels forsaken. In a 
hopeful moment, faith which had been low, once more 
towers above every earthly difficulty, and Job speaks 
great words, full of hope and trust, full of life and 
blessing : 

' ' Tho He slay me, 
Yet will I wait for Him" (Marginal reading). 

Conscious of the false accusations which the friends 
preferred against him, baffled by his own inability to 
meet the occasion, convinced of his own integrity, Job 
speaks forth in loud tones, finding consolation and com- 
fort that not the godless, but the righteous are able to 
come into the presence of the Almighty. If the friends 
are able to shatter his hopes, let them be up and doing. 
Job will stand his share of the outcome (13: 13-19). 

Then turning to his Maker, he requests two things: 
first, that He may remove His heavy hand; secondly, that 
He may withhold His terror; then he will plead as plain- 
tiff or defendant, as God may choose. He is so confident 
of his cause that the adversary may freely select the 
mode of procedure" (Peake, Job, p. 143). 

He wants to know the charges God has against him, 
and why he is considered His enemy, since he is weak 
and frail. Of course, Job is not free from sin; neither, 
however, conscious of any gross sin. He finally falls upon 
his youthful days, and wonders whether there might be 
some evil done in those days of wild-oat-sowing, as many 
a youth does. Whatever it may be, the hand of God is 
heavy upon him. 0, the suffering to which he is put ! He 
is, as one prison-bound. Insignificant as he may be, 

57 



Jehovah has put a hedge about him and he cannot evade 
it (13:20-28). 

What is man, after all! Job learns to number his 
days, and finds them full of trouble and few in number. 
"Man's life being so short, his death so sure and soon, 
seeing he is like a hireling in the world, might he not be 
allowed a little rest? Might he not as one who has ful- 
filled his day's work, be let go for a little repose ere he 
die? That certain death, it weighs upon him now, 
pressing down his thought" (Watson, p. 177) (14:1-6). 

Man's life to a certain extent is inferior to a tree. A 
tree, e. g. a willow, may be hewn down, yet new sprouts 
will come out again. But as for man, he has only one life 
to live. If he is hewn down, no new sprouts will reap- 
pear, neither will there be any awakening (14: 7-12). 

Davidson makes Job say that death ends all: "His 
sleep is death eternal." Is this true? I cannot accept it. 
Job means, that lie has no more hope upon earth after he 
has been removed in death. There is with him, no sprout- 
ing forth anew, like with the tree. That this is Job's 
view, is evident from chapter fourteen, unless it is that 
Job in 14: 13-17 awakens to a better self (in the words 
of Davidson), "with a revulsion created by the instinc- 
tive demands of the human spirit, rises to the thought 
that there might be another life after this one" (Job, 
p. 103). 

Job is desirous of a safety retreat until the divine 
anger has passed. Just so he could sleep in Sheol and 
later rise again. If he could only die and then live in a 
blessed resurrection! Suddenly this hope dawns, this 
revelation comes, this hope is given him. A momentary 
inspiration brightens the future. He looks at the sover- 
eignty of God and concludes that His providence reaches 
beyond earthly portals. He looks, and behold, he sees 
beyond time and space, a blessed immortality. The hope 

58 



of it animates him; the thought of it inspires him; the 
faith in it revives him (14: 13-17). 

Tho faith and unbelief are succeedingly interchanged, 
Job's condition is a dual one. Then he trembles, now he 
hopes; then he hesitates, now he believes; then darkness 
hides from view the light of God, now the light shines in 
brilliant array. 

But it is only momentary for the present at least, that 
Job may see the light. There are some actions even in 
him which must stand correction. So he falls again in 
the heavy trial and the battle confronts him anew, and 
hopes wane and faith is inoperative. As he reasons from 
nature, he refutes the idea of a future life; he hopes in 
vain. All nature is possessed with the germ of decay. 
Dissolution is the indelible stamp which it carries. Moun- 
tains and valleys, stones and dust change and are re- 
moved. AVhen these giants fail, how can man hope? 
God is too much for frail man. In the conquest of life, 
divinity prevails over humanity, God over man. "Time 
writes wrinkles on the brow, care ploughs furrows on the 
cheek, affliction ages and enfeebles the most stalwart 
franie; but death! for rudely marring and disfiguring 
the fair temple of the body, man accords thee the palm. 
Death which is exaltation to the spirit, is degradation to 
the body. To the one the gateway to glory; it is also to 
the other, tho only for a time, the door of dishonor" 
(Pulpit Comm., p. 251). 

Furthermore, God as it were banishes him from His 
presence and cuts off forever, the hope of meeting again 
on earth. This divides the household and puts the father 
and son apart. If the former passes to the great beyond, 
and the latter advances to great honor and fame, the 
father shall be ignorant of the fact; likewise, if humilia- 
tion should come. In short, all associations of the other 
world with this world, as far as man is concerned, termi- 

59 



nate at death. And as to the one who suffers, at the 
honr of dissolution, pain will harass him, pangs of death 
inthrall him and the soul within mourneth. A very sad 
picture, indeed, which one cannot fully understand un- 
less one thinks of one haunted with unbelief, and feels 
himself lost, and so sees drawing over him the pangs of 
death and the shades of hell. Faith is here laid low, that 
others should not doubt; scepticism seems to prevail, 
that others should conquer it. The closing words are 
among the saddest which can be uttered: 

"But his flesh upon him hath pain, 
And his soul within him mourneth " 

(14:18-22). 

Knowing, however, as we do, that Job finally finds 
rest for his troubled soul in God, these words have a 
blessed meaning. Job's battles are our comforts. He 
fought, until God gave him the victory. So all they, who 
fall into doubts, should retain their trust in God, feeling 
assured of His grace, until the break of day, when the 
light shall rise and darkness pass away. 



GO 



FIFTH CHAPTER. 



The Great Debate— The Second Cycle, The Fleeting Of 

the Godless. 

Job 15-21. 

a. Eliphaz (15). 

b. Job (16 and 17). 

c. Bildad (18). 

d. Job (19). 

e. Zophar (20). 

f. Job (21). 



61 



i ' Let him not trust in vanity, deceiving himself ; 
For vanity shall be his recompense." 

Eliphaz (15:31). 

"Yea, the light of the wicked shall be pnt out, 
And the spark of his fire shall not shine.' ' 

Bildad (18:5). 

"That the triumphing of the wicked is short, 
And the joy of the godless but for a moment. ' ' 

Zophar (20:5). 

"But as for me, I know that my Eedeemer liveth, 
And at last He will stand upon the earth: 

And after my skin has thus been destroyed, 
Yet from my flesh shall I see God." 

Job (19:25,26). 



62 



FIFTH CHAPTER. 



a. Eliphaz's Second Speech, 
Job 15. 

The first cycle had come and gone; neither side had 
won; the mystery was still unsolved. The friends had 
accused Job of sinful actions, which was the cause of his 
downfall; Job had accused his friends of misgivings. 
The friends had argued three to one; Job had stood alone 
and overthrown their argument. Xew channels had been 
dug on both sides and the streams were becoming more 
divergent with each round of the debate. The friends 
had tried to convince Job with allusions to the perfect 
attributes of God; Job had outclassed them in unfolding 
these attributes. The friends were more concerned with 
harmonizing their theory with the situation; Job in be- 
ing right with God. 

Having failed to impress Job with their arguments 
relative the perfections of God, the friends take recourse 
in a new method — the swift destruction of the godless. 
There is now no beacon light held out to the heavily tried 
man of God; no open door to escape, given; nothing but 
destruction and devastation is revealed. 

As before, Eliphaz leads the way; Bildad and Zophar 
follow: Job replying to each. What Eliphaz says, his 
associates say. He paves the way; they follow the beaten 
path. 

63 



In a calm, dignified manner Eliphaz gives his second 
speech, with which the second cycle is opened. 

The presumptuousness of Job has touched him, and 
Job is rebuked. His arrogance and vanity have caused 
him to err. His boldness has touched on irreverance. 
Impious, has been his conduct. His behavior adjudges 
him. Self -condemned he stands (15:1-6). 

Eeflecting upon Job's wisdom, Eliphaz wishes to 
know, whether Job is the primeval man, who lived before 
the hills were framed, who had been admitted into the 
secret counsels of the Eternal, so that none could equal 
him in wisdom (15: 7, 8). 

Yet, what could Job produce as evidence to show that 
his understanding superseded that of others? Is not the 
case against him? Were not the gray-headed and aged 
on the side of the friends? What can exceed their age? 
Evidently not Job, who was as yet comparatively young. 
By putting aside tradition, Job has put aside the conso- 
lation of God and showed himself against the highest 
good. What could be more irreverent than his actions? 
Why should he stand so independently alone — a man sin- 
ful and impure? How can he that is born of a woman 
be righteous? Even the heavens are impure in God's 
sight, how much more man, who drinketh iniquity like 
water (9-16)? 

Now, wishing to explain what the ancients taught, he 
begs Job to listen; those ancients, who inherited the land 
and lived in seclusion (v. 19 referring to some historical 
land). He enumerates five sentiments; all relative the 
wicked: 1. physical (they travail in pain); 2. mental 
(haunted by terrors) ; 3. material (insecure in prosper- 
ity) ; 4. domestic (a wanderer for food); 5. spiritual 
(anguish would be upon them) (17-24). 

Eliphaz is like many a modern preacher. He omits 
the application. His audience can make its own applica- 

64 



tion. As in the first speech, so now, Eliphaz is very care- 
ful that the sting does not burn too deeply. Jnst so Job 
applies these sentiments to himself, that is all, he wants. 
These sayings of the ancients could be made to apply to 
Job's case; every one of them. Hence the conclusion of 
the whole matter, is that Job should be warned by the 
action of his wicked ways. It is, what we may call, the 
scare-theory, with which Eliphaz wishes to reach Job. 

The cause of such wretchedness is twofold: 1. open 
rebellion against God and a haughty behavior against 
the Almighty; 2. a seclusive life devoted to luxury and 
gluttony (25-28). 

Such flagrant impiety will be justly visited. It incurs 
the divine displeasure. "Whatsoever a man soweth, that 
shall he also reap. For he that soweth unto his own flesh, 
shall of the flesh reap corruption' \ One, who worketh 
evil, shall reap accordingly. Prosperity shall fail him; 
darkness will envelop him; calamity shall befall him; his 
posterity shall be cut off; by the Spirit of God, he will be 
consumed; cherishing vanity, he will reap vanity; he 
shall meet an untimely fate; fire will consume him; in 
short : 

"They conceive mischief and bring forth iniquity 
And their heart prepareth deceit" 

(15:28-35). 

The case is clear. Job is the wicked man. There is 
no other inference possible. 






FIFTH CHAPTER (Continued) 



b. Job's Fifth Speech — Reply to Eliphaz. 
Job 16, 17. 

The speech of Eliphaz, tho calm, inpassionate and in- 
direct, nevertheless pricked Job's heart. The darts from 
Eliphaz 's quiver were evidently meant for the salvation 
of Job, altho they lodged in the wrong disk. They made 
Job more rebellious than ever before. Eliphaz had wholly 
•missed the mark. It was impossible for Job to find com- 
fort in his words. The conceptions which Eliphaz had 
entertained, were old. Job was probably as well versed 
in the current proverbs, which were reputed hailing from 
hoary antiquity, as his friend. Including Eliphaz in this 
lot, Job censures the friends collectively when he calls 
them "miserable comforters", wherewith he struck in 
one beat a twofold object: Eliphaz and his associates, 
and his traditional heritage (16:1, 2). 

In the course of the debate, one side accuses the other 
side of uttering vain words. But Job maintains, that if 
he stood where the friends stood, he would make things 
lively. Then he could shake his head at them, if they 
were the sufferers, as they now do at him. Yet he would 
not do such a thing. He would rather try to lift them out 
of their degradation, and alleviate their grief with his 
lips. He would bring solace to the troubled soul, and 
comfort to the distressed spirit (16:3-6). 

67 i i ; 



Being imlielped by Eliphaz's address, Job submerges 
into his condition. He now considers God's dealing with 
him, since mere words do not alleviate his sufferings and 
forbearance does not put him to ease. The hand of God 
is upon him. God is the cause of all his weary, his isola- 
tion from home and friends. God's grip upon him, is a 
point against him; this is what counts. His own leanness 
is witness of it. God's wrath must be persecuting him, 
thus he feels. His teeth are upon him, thus he views the 
situation. 

God's attitude toward Job, has given ammunition to 
the enemy. It has led them to pass unfavorable criti- 
cism; they have passed unpleasant judgment; they have 
formed a trust and unitedly crushed the smaller firm. To 
their lot, providence has destined him (16: 7-11). 

Job was in comfort, but God destroyed it. He wrung 
his neck and broke his heart. God made him his target, 
and His archers surrounded him. Their presence at first 
brought fear; now they have dashed him assunder. Like 
a fortress, he is assaulted. The dress of mourning he has 
to wear; the horn of humiliation is his. His eyes have 
been bathed in tears and the expression of death is upon 
his face. And all this, because there is no violence in his 
hands (cl. Isa. 53: 9), and his prayer is pure (16: 12-17). 
A contradiction of the charge preferred against him by 
Eliphaz (15:4, 5). 

Thereupon, Job resorts to a different method. "The 
picture of God's furious and persistent attack upon him, 
so cruel, so undeserved and his pitiful description of the 
sad extremities to which he is reduced, kindle his flam- 
ing indignation and wring from him a thrilling, passion- 
ate appeal against the injustice of his fate. The shadow 
of death is gathering on his eyes; there is no hope of re- 
covery; he is to be done to earth. Nothing is left then, 
but a vindication of his fair fame for those who survive 

68 



him. Hence lie calls out to the earth not to cover his 
blood" (Peake, Job, p. 167). In his awful agony, all 
argument is futile, every petition comes to deaf ears. 
Job, nevertheless hopes for redress, even tho it be after 
death. He is conscious that one in heaven, has record of 
all his doings, and he entertains the hope, that while the 
friends scoff him, God may some day clear him of their 
gross accusation, and his name may go down in history 
unimpaired. He hopes for a speedy justification from 
on high, since his present outlook assures him that his 
end will soon draw nigh and he himself be no more (16: 
18-22). 

Connected with the idea of a speedy end, chapter sev- 
enteen opens and corroborates this fact, since his condi- 
tion warrants such conclusion. It has been called the ' ' re- 
quiem of a dying man" (Pulpit Comm., p. 296). Job's 
spirit is consumed; his grave is ready; his days are ex- 
tinct. How could prosperity ever return to him, as the 
friends had promised in the first cycle of the debate? 
What do they know about it! They are mockers, that's 
what they are. They are provoking him continually and 
his visions will not penetrate beyond it (17: 1, 2). 

Turning to God, he desires that the Almighty should 
become his surety and pledge, since he can pledge by 
none higher — a pledge that some day he might be vindi- 
cated. Since the friends who came for consolation, have 
been blinded by divine power, and so their visions can- 
not avail. And they who sacrifice their friend to a the- 
orv, shall bear reproach unto succeeding generations 
(17:3-5). 

Once more the afflicted Job, laments the dire state 
into which he has fallen. His fame, which was formerly 
widely known, has become a by- word of the people. He 
is illtreated. His body is wasting away; his eyes dim by 
reason of sorrow. What a blow it will be to the upright! 

GO 



How is it possible ! How even the innocent will now take 
exception to the godless, since they mock a man like Job. 
But faith is not always low; stars do shine some 
nights. Suddenly faith soars to lofty expression again. 
The righteous go from victory to victory. "Yet shall 
the righteous hold on his way". Rumors cannot deaden 
Job's hope and false reports will not destroy his faith. 
Cost what it may, Job 'hangs on'; he knows that 

"Perfumes, the more they're chaf'd the more they 

render 
Their pleasant scents". 

4 'The blood of the martyrs is the seed of the church". 
The pure will become more strong thru every trial and 
faith more sure. Yea, all things will work together for 
good to them that love Him (17: 6-9). 

Such characters, however, are rare. The inhabitants 
of the earth are set on evil. Their wisdom is foolishness 
with God. The friends make no exception to the rule. 
Let them speak, if they wish, it will not help matters 
any; it will, however, reveal their ignorance. Everyone 
of them, perhaps the ancients included lack under- 
standing (17:10). 

Again, Job falls victim to his feelings. His pain and 
anxiety override his faith. He laments his dire state. 
Like one near the gates of eternity, he sees his days num- 
bered, his purpose cut off, his thoughts unrealized. The 
friends may entertain other ideas, but they simply mock, 
since they have changed night into day, and darkness to 
light (17:11, 12). 

In such straits, what can he do ? Shall he give up the 
battle and consider himself beaten! What will he gain, 
by retreating? If his feelings conquer his better self, 
what may he hope for? Yet all is dark, night has fallen 

70 



upon him ; the light, does not break forth. Give in f Nay, 
never! Faith cannot be totally conquered. He hopes 
against hope. He believes even tho he cannot see. By 
giving in, would be no gain. What hope could he look 
for from Sheol his future home, if he slew himself; what 
can he expect in a resting place that entertains darkness ; 
or where the worm is his mother and sister, and corrup- 
tion his father (this against Peake, who says: "If Job 
hopes, his highest expectation is Sheol for his home, a 
couch in its darkness, the pit for his mother, the worm 
for his sister", Job, 176). Faith speaks against every 
visible manifestation that it shall ever be realized. To 
believe is better than to despair, is to me the meaning. 

And as to his hope: "The shelter of his true hope, 
the hope of a vindication, which descending with him to 
the bars of the unseen world, might be lost to the eye of 
man and in large measure to himself, but would rest be- 
side him in the dust till the moment arrived for its public 
manifestation" (Pulpit Comm., p. 300) (17:13-16). 



71 



FIFTH CHAPTER (Continued). 



c. Bildad's Second Speech — Reply to Job. 
Job 18. 

At the outset, Bildad attacks Job's actions. He ac- 
cuses the sufferer of Uz of interminableness in his words. 
He has gone too far and failed to hold himself, to suit 
Bildad. The friend, desired a shorter route to get at the 
whole matter. He does not perceive the fact, that the 
bottom of a mine is reached only after passing thru many 
channels, by sinking a deep shaft. 

Bildad is put out. He claims Job has treated them 
harshly. Pie complains about Job's behavior. He wants 
to know why Job accords him and his associates such an 
unfriendly reception. Why does he consider them so 
impious and unclean? Poor Bildad, forgets the "mud- 
slinging"; he forgets where the storm had brooded; he 
forgets, that the friends had turned their mission to the 
welfare of his enemy and had caused the engendering of 
bad blood. 

But, whatever the case may be, Bildad is touched 
sorely, because of Job's actions. He accuses Job of vio- 
lent rage, and as acting the part of a mad-man (cl. 
Barnes, Vol. II, p. 147). He taunts Job for his arrogance 
and pride, and wishes to know whether the earth should 
change her course and nature her laws, to suit a person 
like Job (18: 1-4). That was the consolation which Job 
got from his friend. How true it is, what the poet sings: 

73 



1 ' A friend is gold, if true, he '11 never leave thee, 
Yet both without a touchstone, may deceive thee." 

Having repudiated the actions of Job, Bildad hastens 
to describe the doom of the unrighteous (18: 5-21). The 
address is composed of a series of proverbial expressions, 
perhaps borrowed from the ancient, since Bildad in his 
first address admonished Job to look thither for wisdom. 
Having accused Job in the opening part of his address; 
having quoted the sayings of the ancient, there is no need 
to mention names. The tone is too personal ; the address 
too keen to be misconstrued. The discourse is aimed at 
Job ; Job is the guilty one ; and, behold his destiny ! There 
is no call to repentance, no consolation, no hope. Simply 
doom and destruction await the wicked. Bildad sub- 
stantially repeats what Eliphaz had said in his second 
address, tho his expressions are more severe and his 
attack is more personal. 

The description of the doom pictured is graphic. Ad- 
versity is pictured under the symbol of light extin- 
guished. That is, prosperity is gone. Darkness reigns. 
Hence he cannot be hospital and the spark or flame -of 
fire shall not shine. The kindling of a fire was an emblem 
inviting the stranger to share the hospitality of the home 
(cl. Barnes, Vol. I, p. 248). It being gone, entertainment 
was impossible. He was cut off of the fellowship of oth- 
ers. Hence, he was as one forsaken. In short the wicked 
are forsaken of all associations (5, 6). 

Was this not Job's condition? What light was still 
burning, beaconing the stranger and friend to come to 
his tent? Had not adversity come to him?. Was he not 
suffering the doom allotted to the wicked I Hence, the 
conclusion must be that Job is wicked. 

A new symbol is introduced. The prosperous walk 
with a strong step. His haughtiness manifests itself in 

74 



his walk. The wicked, however, shall not continue to up- 
hold such an attitude. His strong walk shall be hindered. 
His own counsel will put him down. Being unwilling to 
listen to the admonition of others (if he did, his condi- 
tion would be different), he stands condemned at the bar 
of his own conscience. Was this not meant to chide Job's 
unwillingness to heed their warning! Had it not been 
the teaching of Bildad that if Job would listen to him 
and his comrades, he would enjoy prosperity! And now, 
since the strong walk which Job had once enjoyed when 
the greatest of the children of the East was broken, was 
it not self-evident since Job's lot was so changed that 
Job was guilty (see verse 7)1 

Verses eight to ten tell us how the wicked (Job) are 
ensnared. The poet nearly exhausts the vocabulary of 
this peculiar symbol. Several illustrations of traps and 
snares are brought forth, which were used to catch wild 
animals. The idea conveyed is that the tempter lays the 
snares, but the wicked walk in willingly, since they will 
not heed the danger signs. The wicked one, like the ani- 
mal, walks on the toils (the underground snare), and is 
entrapped. The idea is plain. Job walked into the snare 
willingly, because he would not heed the warning. That 
is why he suffers. He is himself to blame. 

The doom upon the wicked is that they will be 
haunted with fright and fear; their strength will wane; 
universal doom shall be their lot. Their body shall waste 
away. Elephantiasis shall lay hold of them (cl. Peake, 
Job, p. 181). Their personal trust shall be outrooted; 
death, the king of terrors shall receive them; strangers 
shall be their heirs; brimstone (a sign of accursedness) 
will be scattered over their habitation; their family ex- 
tinguished; their memory perish; their name forgotten. 
Personally, each one shall go adversedly, from light to 
darkness, driven out of the world, without retaining pos- 



terity; East and West will unite in amazement (marginal 
reading). Such are the ways of the ungodly (11-21). 

Also this section has been partially fulfilled in the life 
of Job. What terrors haunted him; what perplexities con- 
fronted him; what a waste of his body by that dreaded 
disease, is marked; how his children have been mowed 
down; how speedily death may overtake him; how his 
name has been polluted and associated with sin and sin- 
ners; how his memory is about to perish; how Job, the 
great, had gone down hill : from light to darkness. Assur- 
edly the points of contrast are too many, the allusion too 
direct, the application too near to allow any misinterpre- 
tation. Job is the sinner. Job stands adjudged at the 
bar of Bildad. Job is fiercely wicked. His sufferings 
were proof of his guilt. A warning comes yet to him in 
the destruction and total doom of the wicked. 



70 



FIFTH CHAPTER (Continued) 



d. Job's Sixth Speech — Reply to Bildad's Second 

Speech. 

Job 19. 

The debate as it advances, does two things. It brings 
the breach wider and produces clearer evidences of the 
issnes involved. The position of the friends is not very 
clear in the first cycle, bnt with the advance of the debate 
there is no doubt about their position. Likewise, Job as 
he multiplies his speeches, brings out more clearly the 
underlying current moving in him, at the same time pre- 
senting the perplexities with which faith has to meet. 

Bildad's second speech irritated Job. He had made 
his point so clear that he could no longer be misunder- 
stood. He had sounded the ' scare-alarm \ As a last re- 
sort, he tried to awaken Job 's conscience with the fright- 
ful doom awaiting the wicked. The doom, which mani- 
fested itself upon Job, was none other than that which 
the wicked share, altho Job did not yet receive its full 
content. 

Replying to Bildad, Job shows his displeasure 
greatly. His heart is broken at the false accusations 
hurled at him. 0, how hard; how heartless are his 
friends ! But friend, thus it is we hear Job say, whatever 
your theory may be relative my suffering, I am not 
guilty And in case it is, that I err, what is that to you? 

77 



I shall have to stand for that myself, and not yon. Yon 
may heap the sins npon me as yon have done and accuse 
me, yet I am innocent. My integrity forces me to reply 
to you. Your actions impel me to speak, what I do not 
like to say. If you want to know my views, here they 
are: My sins do not bring this calamity upon me; a 
higher hand has touched me. I am not self-ensnared, but 
God has ensnared me (1-6). How could Job escape infi- 
nite power? How could he untangle the net woven 
around him? If God has ensnared him, as a fowler the 
bird, how helpless must he be? How can he be blamed 
for all this? 

The portentous accusations open the way for a re- 
newed outburst of lamentation. The calamities befallen 
him, are once more recalled, tho with greater feeling and 
passion than hitherto. Being wronged, he cries for help, 
but there is no answer. He pleaded for help, but no help 
was sent. His appeals elicited no reply. The door of 
heaven seems closed to him. Prayers seem to be of no 
avail. The door to God 's throne appears closed. Do what 
he may, there is no reply. What a position to be in; what 
a sad tale to record, which he believed to be true! He 
looks for aid and none is brought; for strength and none 
comes. What else but despair could creep in. He is 
walled in like an ancient city, and he is unable to mount 
its top. "Troilus. .may mount the Troyan walls " 
(Shakespeare), but not the wall made by God. All is 
dark to Job; his glory is gone; his crown has fallen; his 
heart is breaking; his hope is plucked up like a tree. 0, 
the depth of his misery, and without a vision of the 
Father's love. He feels nothing but the power of an 
angry God. His Maker whom he has served, hides His 
face, withholds communion. He can believe nothing else, 
but that the Almighty counted him His enemy, since the 
divine troop has surrounded him — it is an army irresisti- 



ble and strong, powerful and mighty; lie is helpless at 
the approach of the divine array (7-12). 

Xot only is Job helpless nnder the pressure of the 
higher Hand, but he feels himself also forsaken (13-20). 
Terrible idea! God against him; man forsaking him. 
His brethren are distant; his relatives estranged; his 
acquaintances fail him; his familiar friends forget him; 
his servants disobey him; his wife is strange to him and 
his loved ones have no ears for his cries. The children 
of the street are against him; his friends have left him; 
his loved ones are 'gone on him'. The anxiety has caused 
his flesh to fail. What a condition to be in ! 0, that lone- 
liness — God and man forsaken! How like the man of 
Galilee, the Savior of the world! How like Him, who 
tread the path alone, tlio deeper and different than the 
man of TJz! 

Seeing that arguments will not terminate a happy 
issue, his tone changes. From the depth of his heart, he, 
therefore, cries to his friends: "Have pity upon me, 
ye friends, 

For the hand of God has touched me". 

All arguments are laid aside. Words are of no avail. 
He needs sympathy. The lonely need sympathy. In this 
his wail for pity, he anticipates, he may touch some cord 
of the human heart, which will respond and bring con- 
solation. But for this he can as yet not hope ; since both 
his friends and his God persecute him. If his friends 
could only leave him in his physical suffering, but they 
emulate God Himself (21, 22). An awful state to be in! 
Heaven and earth offer no hope to him. Something must 
be done; will be done. Things cannot remain as they are. 
A change must come; it is coming. 

In this awful solitude, Job nevertheless believes in 
his integrity; he still hopes for vindication some time; 
his faith, still struggles (23-29). If only his cause were 

79 



recorded; his case embedded in the rock, carved in eter- 
nal stone, then there would be hope, even tho he cannot 
see it now. Some day his case would be properly ad- 
justed. Then suddenly by divine inspiration, faith leaps 
to its apex and in that classical passage, Job rises to 
larger visions: 

' ' But as for me, I know that my Eedeemer liveth 

And at last He will stand up upon the earth; 

And after my skin hath thus been destroyed, 

Yet from my flesh shall I see God" (marginal reading). 

Whatever view may be taken of these verses, and 
they have multiplied largely in recent years, the hope of 
Job is in a Eedeemer beyond the spheres of this life. The 
loftiest thought is born with heaviest jjangs. When Job 
lived in that terrible loneliness, his soul awakens to 
higher spheres and his faith climbs the dark walls and 
unveils the hidden secrets, until the immortal Judge is 
seen. Job was alone; yet not alone. Job felt forsaken; 
yet he is not forsaken. His Eedeemer lives; he himself 
will see Him, in the blessed immortality. Tho but a worm 
now; tho weak and frail at present: Job scans the walls 
of time until he reaches eternal shores, where all wrong 
shall be righted; where he sees no more thru a glass 
darkly, but face to face. His heart is absorbed in this 
grandeur. 

If his friends still insist upon pulling him in the mire 
and upon taunting him while his powers are decaying, 
they may be assured of another world, where justice 
shall be meted out; where, called before the great white 
throne, real judgment will be executed and the sword 
will break thru and fell the evil-doer. 

"0 the sweet joy this sentence gives, 
I know that my Eedeemer lives". 

80 



FIFTH CHAPTER (Continued). 



e. Zophar's Second Speech — Reply to Job. 
Job 20. 

Vexed by Job's address, Zophar, the man of coarse 
speech and qnick temper and little sympathy, hastens to 
reply. He begins an impetuous harangue, for he has been 
deeply irritated by Job's words. The references in Job's 
speech which have so provoked him are probably 19 : 2, 
3. 22, 28, 29 (Peake, Job, p. 197). Others are of the opin- 
ion that 19: 28, 29 alone moved him to quick action (cl. 
Pnlpit Comm. p. 339). 

Zophar will not shoulder the onus of guilt, which Job 
has tried to put upon him and his associates, for he be- 
lieves Job guilty. He says himself, that his temperament 
has been roused by Job 's action. Therefore, his wild, un- 
tamed nature is master and he speaks in harsh, severe 
tones (1-3). 

Zophar 's main argument is: the temporal prosperity 
of the wicked. Job must be aware of this fact and he 
cannot gainsay it. Since primeval man, this has been 
so. The prosperity of the wicked is only temporal; his 
joy only momentary. Even tho he may rise to high hon- 
ors and be seemingly successful, still his downfall is in- 
evitable. His fame vanishes as a dream; his renown as 
a vision of the night. And altho he was, he shall be as 
if he had not been. His posterity will befriend the poor 
and he himself shall pay retribution, and tho full of the 

81 



sap of life (R. V.), or of sin (A. V.), his doom is sealed 
(4—11). This section mnst have been aimed at Job, since 
Job had enjoyed prosperity for a season and had been 
greatly blessed, nntil the divine visitations. 

Secondly, Zophar describes the wicked in their crafti- 
ness, and how it shall be brought to nought. To the 
wicked one, evil may be a pleasure. He may indulge in 
it secretly and conceal it under his tongue, he may keep 
his hypocrisy to himself, yet it cannot remain thus 
always. A change for the worse will come. The sweet 
will become bitter; his food will change to gall. His 
awf ulness is described as follows: 

1 ' He hath swallowed down riches and he shall vomit 

them up again; 
God will cast them out of his belly. 
He shall suck the poison of asps; 
The viper 's tongue^ shall slay him". 

"He may disgorge the gains he has so greedily 
gulped down. The figure of God administering the 
emetic is coarse and powerful, as befits Zophar" (Peake, 
Job, p. 199). The fertility which comes by the inunda- 
tion of the Nile for example, or the milk and honey which 
abound in the Holy Land, shall be foreign treasures. His 
income shall be as treasures borrowed, which, must be 
returned (12-19). This section is aimed at Job, and 
accuses him of greed and attempts to make Job known 
as a hypocrite. That Job was guilty of avarice was 
merely an assumption, which Eliphaz unfolds at length 
in his last speech. That Job had taken advantage of the 
poor and taken property, by violence, was wholly untrue 
according to the divine testimony given in chapter one. 
How did Zophar come to such a charge? He argued from 
the effect to the cause. Job's calamity was similar to 

82 



that of a wicked person, hence Job must be wicked. 
Wickedness is the cause of the calamity. Men of high 
degree in the Orient were generally men who com- 
mitted sins as here alluded to. Zophar does not say 
right out that Job has done these sins; this is left 
for Eliphaz to do in his last speech. The former paves 
the way for the latter. Still the question centralizes 
around Job, and by inference it may be accepted that 
Job is thought of, as having committed these sins. What 
Genung says, may be applied here: "The friends seem 
to have in mind some notorious evil of rich men seizing- 
houses by violence and turning them to their own use' 7 
(p. 242). 

In a vivid description of the fate of the wicked, 
Zophar concludes his discourses, no more to speak. The 
wicked-one shall perish, and with him his pride, that is 
his message; his curse shall rest upon succeeding genera- 
tions. The wrath of God shall visit him unexpectedly. 
Terror shall befall him. A supernatural flame shall re- 
duce his tent to ashes. Heaven and earth shall unite in 
a combined plot against him, and all that he possesses 
shall be consumed. 

Such a picture is evidently portrayed, as predicative 
of Job's future. Zophar brings the matter to all but a 
happy issue. The future is dark and sad. He offers no 
hope for relief; no method of escape. There is no out- 
stretched hand to raise the afflicted; no thought of medi- 
ation for the trembling soul. Woe and anguish are the 
ultimate fruits which he must reap. No notice is taken 
of Job's bitter wail, crying for pity; no sympathy shown. 
Job 's final expectation of a just retribution at the revela- 
tion of the Redeemer, is. ignored; faith^does not speak. 
0, for some kind woroToT cheer; for some good counsel! 
How it is cherished in such trvino; davsJ ^ 



Of course, there may be some wheat, with the chaff. 
Zophar's speech is not void of all truth. To speak of 
the downfall of the wicked is indeed proper. "The way 
of transgressors is hard" (A. V. Prob. 13: 15b). To up- 
hold the justice of God, is a noble act. To show evil- 
doers the harvest which they may expect to reap, is just. 
But to infer that suffering is always a test of godlessness, 
is to eliminate chastisement as well as vicarious suffer- 
ings. Then, the Man of suffering and acquainted with 
grief, would stand adjudged a sinner of the worst type, 
and with Him some of the most pure in heart. Indeed, 
"many surmises of evil, alarm", but to weigh character 
upon surmises cannot bring hope; nay, it aids to blight 
hope. God forbid that men should judge by this 
standard ! 



■84 



FIFTH CHAPTER (Continued) 



f. Job's Seventh Speech — Reply to Zophar' s Second 

Address. 

Job 21. 

Commencing with this address, the discussion takes 
a happy turn. Hitherto, the subject matter has been 
more or less discussed around the personage of Job. Now 
the matter is, at least to a certain extent, more object- 
ively considered. It is admirable to see Job rise above 
himself and discuss the matter objectively (cl. SchafT- 
Lange, p. 484). 

Job requests another audience with his friends. If 
they are not convinced, after he has finished, they may 
continue their venomous accusations. Job is well aware, 
that he must connect his sufferings with God, and not 
with man. But, it is exactly this, which he is unable to 
comprehend and they have falsely explained; it is this, 
that makes him tremble (1-6). 

Xow turning to the theme which Zophar had brought 
forth with great power, namely that the wicked were cut 
off suddenly by the anger of God, Job brings him to task. 
That the wicked are punished, he knows as well as his 
friend. But that he always receives his deserts already 
in this life and that suddenly by divine visitations, he 
proves to be untrue (cl. Calvin, Sermon 78). 

Job takes exception to his friend Zophar. Forgetting 
his situation for a moment, Job calmly looks into the case 

85 



of the wicked. Zopliar lias claimed for them a hasty de- 
struction. Job sees things differently. If it is so that 
God puts a speedy end to the wicked, why then are there 
so many living f Why is it that the wicked grow in power 
and age? Why is it that their children increase and mul- 
tiply on the earth? Why is it that their substance is not 
taken away? Why does not God punish them with the 
heavy rod?- Their herds increase; they enjoy life and get 
the best out of it. They die at last and without the fear 
of God, they pass over to the great beyond. They mock 
at God and at communion with him. Yet they prosper; 
but how? evidently by a higher hand than self. 'Now 
all this is contrary from what has befallen me', Job 
would say. 'I have not come thru all this. I did not 
despair of God. I did not give up prayer. Am I not 
still living, tho my substance is gone? The counsel of 
the wicked is far from me. The prosperity of the wicked 
under providential rule is a mystery' (6-16). 

Having shown positively, contrary to Zophar's the- 
ory, that the wicked prosper, Job continues negatively 
to show that calamity does not always befall the wicked. 
He is looking for facts. How many cases can be produced 
where the lamp of the wicked has been put out (cl. 18: 5, 
6, 12; 20:23)? Instead of future generations suffering 
for his sins, he maintains Ezekiel's famous doctrine of 
individualism (cl. Ez. 18), (17-21). 

As to the moral order of the universe, Job believes 
in the absolute omniscience and omnipotence of God, who 
giveth according to His free will — He distributes to one, 
a life full of strength and ease and plenty; to another, 
a life of hardships, of bitterness ; at last both indiscrimi- 
nately return to dust, and ''the worm covereth them". 
All die; no favor is shown (22-26). 

In a discourse so refined and beautiful, Job turns to 
his own case and refutes the doctrines of the friends. He 



is aware of their insinuation, wherewith they would 
wrong him. They have asked: Where is the house of 
the prince (i. e. Job), and what has he in common with 
the wicked. Job believes that the evidences of the way- 
faring men co-incides with those he advocates. The evil- 
doer does not receive his full deserts here below. The 
consensus of opinion is that the wicked are reserved for 
the final day of judgment. But in this life the wicked 
are powerful; they are rarely withstood; most people are 
afraid to attack them (for another view, cl. Davidson, 
Job in loco). They are borne to the grave with honor; 
their tomb is guarded; even nature does not oppose 
them; and a large funeral procession follows them to 
their last resting place. Many examples of such cases 
can be shown, and evidently, many more are to follow. 

Yet the friends have associated Job with the wicked. 
Bather should they have consoled him. Hence they stand 
rebuked. Job reproves them for their vain endeavor 
and charges of falsehood (27-34). 

How often the "good" are classified with the "bad." 
Even to-day, we must say: 

"Ah me! 
The world is full of meetings such as this. ' ' 

(Willis.) 

Calvin's remarks are not out of place, when he says: 
"If God visits persons with disasters, we should not im- 
mediately pass sentence of condemnation and say that 
such people are wicked and hated by God and rejected 
by Him. . . . Furthermore, God will chastise those whom 
He loves, not because they have committed gross sins. 
And, if we do not understand the 'why', it, nevertheless 
becomes us to humble ourselves before God, since God 
wishes to be praised in all His works, even tho we do 
not understand the cause . . . ." 

87 



SIXTH CHAPTER. 



The Great Debate— The Third Cycle. 

Actual Sins Charged. 

Job 22-26. 

a. Eliphaz (22). 

b. Job (23, 24). 

c. Bildad (25). 

d. Job (26). 



8S 



"Sow an act and you reap a habit; 
sow a habit and you reap a character; 
sow a character and you reap a destiny." 



00 



SIXTH CHAPTER. 

a. Eliphaz's Third and Last Speech. 

Job 22. 
Job Accused of Gross Wickedness. 

Eliphaz, as before, opens the cycle. Unlike his former 
attitude, he is irritable, unkind, ' undignified, unsympa- 
thetic in his utterances: he is bold, plain, direct in his 
accusations. 

He opens his speech by seeking an answer to the 
question, whether virtue, in itself can be any benefit to 
God. The implied answer is, that no man profits God. 
God is too great and His creatures too dependent to 
bring any virtue to the essence of God (1-3). 

Then follows a course which he has not used before. 
He attacks Job for having committed overt crimes. How 
does he get at such a charge? By asking the question, 
whether God would afflict Job for his reverence. To 
"Eliphaz, such a thing is impossible. So there is only one 
alternative. Job is suffering for his guilt; at least so 
Eliphaz concludes. Eliphaz is right and he is wrong. 
He is right in connecting suffering with sin. He is wrong 
in applying the universal to the particular. It ever re- 
mains true, that where there is no sin, there is no suffer- 
ing. It is likewise true, that all suffering is not a result 
of personal sin, which an individual has committed. 
There is a solidarity of the human race which we must 
reckon with. 

Yet Eliphaz, applying the universal to the particular, 
falls in all kinds of falsehoods. He charges Job 'with 

91 



great crimes, commonly committed by Orientals of high 
position. "It is plain that on his part, these were pnrely 
gratuitous assumptions, ' ' says Cowles, "for which he 
had not the first particle of proof. All that he knew as 
to Job's sin in these points or any other, was his own 
false theological inference from Job's great sufferings. 
According to the Mosaic law, which in these points 
seems to have been fully in harmony with Oriental ideas, 
to take a pledge for no consideration to which he who 
takes it, has no just claim, was deemed a mean and 
wicked outrage on the poor man's rights. To take the 
poor man's garment which not only covered him by day, 
but wrapped and protected him from the chills at night, 
was especially oppressive and outrageous. So also, to 
withhold bread and water from the suffering was a vio- 
lation of the most sacred rights of hospitality — nowhere 
more sacred than in the Oriental world. And yet farther, 
to give the land to the mighty and honorable, while he 
sent widows away empty and crushed the orphan, was a 
crime to be held in detestation" (Job. p. 125) (4-9). 
Cowles' illustration, however, can only have weight as 
a comparison, since it is not possible to declare dogmati- 
cally the age to which Job belongs. 

In these gross sins, Eliphaz found the cause of Job's 
sufferings. Job has finally been caught, like a roaming 
beast of prey. Now, since he is ensnared, he is seized 
with fright and is terrified. His light has gone out; 
darkness has enveloped him; waters have covered him 
(10, 11). 

Since these charges were based on presumption and 
received from a priori reasoning, Eliphaz feels the un- 
certainty of his charge, wherefore he calls on God to sub- 
stantiate these facts. God evidently took note of Job, 
tho Job considered Him as modern Theism does — aloof 
from the world which He created. 

92 



He denies the theory of Job that the wicked have no 
sudden, divine, evil visitation. He concurs with Zophar 
and believes that God does punish the wicked. The 
flood of Noah's day, the destruction of Sodom and 
Gomorrah substantiate these truths. How the unrighte- 
ous were exterminated ! This is God 's way. The righte- 
ous rejoice in these deeds, since they are vindicated and 
permitted to remain, and the enemy is laid low (12-20). 

With verse 21, we have the old friend Eliphaz — sym- 
pathetic and kind, re-appearing. Job may yet entertain 
hope. The second cycle had failed to extend any hope. 
But now the door is again opened, and the afflicted, fal- 
len Job may yet enter, if he will turn his life's course 
and acquaint himself with God. The ideal relationship 
existing between God and the pious is set forth from the 
human side in terms of knowledge. If Job would only 
learn to know God, peace would return as the break of 
dawn, goodness would follow in his life's path. 

Since Job is considered destitute of such knowledge, 
he is admonished to acquire it. The only way to receive 
it, is by receiving God's law and to allow His words in 
his heart. In other words, Job must renounce his own 
stubborn will and follow the will of God. He must cast 
aside the god, which he has chosen, and receive the real, 
true God,as his possession. 

If Job will follow this course outlined to him, he is 
guaranteed personal blessings. He himself shall be built 
up and enjoy the greatest treasure any one can expect, 
n. 1. the Almighty God. He will be restored to fellow- 
ship with God; the Lord will raise him up; answer his 
prayer; he, himself shall be a power and his interces- 
sions shall be vicarious. In full confidence in God, he 
shall receeive untold blessings, not only for himself, but 
also for others (21-30). 



93 



SIXTH CHAPTER (Continued) 



b. — Job's Eighth Speech — Reply to Eliphaz's Third 

Speech. 

Job 23, 24. 

The accusations preferred against Job by Eliphaz 
have no more effect npon him, than water upon a dnck. 
Seemingly, all energy exerted to persuade him of his 
guilt, is wasted. None of the friends can compete with 
Job in debate. In argumentation, Job had the best of 
his friends. Hence, in his sight, the friends are wrong; 
consequently, he dissents to the words of Eliphaz. In 
the seventh speech, Job had outgrown, at least for a 
while, his troubles. In his eighth speech, we find him in 
his old ruts, tho never as deeply, as hitherto. The great 
advance in the debate is, that Job nowhere asks for 
alleviation of pain as he had formerly done. He is grow- 
ing admirably in the proper direction, which terminates 
in the final solution. The idea of God, concerns him 
more, henceforth. He seeks to obtain His favor and to 
understand His greatness. 

Yet Job is still wavering. Suddenly he is carried 
away again with the trend of his mind and he gives full 
vent to his feelings. He declares publicly that his com- 
plaint is rebellious. Yet he seeks his own justification. 
The pangs of his heart are driving him. "The stroke 
is heavier than his groanings". The depth of his 

95 



anguish cannot be understood by man, since no one 
shares exactly his 'fate'. His real distress no one could 
see; it lay hidden like the roots of a tree, tho firm in the 
time of storm (23: 1, 2). 

Nevertheless, the depth of his anguish is pushing his 
faith upward. He longs for an interview with God. If 
he could only enjoy this! If he only knew where to find 
Him! The debate was running its course without any 
issue. The human mind was mute at the great theme, it 
sought to explain. The human intellect was baffled at 
the riddles of life. Feelings had taken different courses, 
and a compromise seemed out of question. God, how- 
ever, who stood above man, could settle the matter. Job 
wants Him. He desires to bring his case before Him. 
He knows an appearance before the divine bar will 
acquit him. He hopes in the mercies of God and believes 
that the divine love will embrace him. 

But, Job does not see Him. His sight is so obscured 
that he fails to see any distance beyond himself. His 
sufferings have blinded his visions and his pain has 
formed a cataract over his eyes. God is present, of this 
he is confident, even tho he does not see Him. Whatever 
point of the compass he faces: forward (East), back- 
ward (West), left (North), right (South), God is hid 
from view, and yet He is there. The poet has not the 
full faith of the Psalmist, who sings: "If I ascend up 
into heaven, thou art there; if I make my bed in Sheol, 
lo thou art there ; if I take the wings of the morning, and 
dwell in the uttermost parts of the sea, even there shall 
thy hand lead me and thy right hand shall hold me" (Ps. 
139: 7-12). The passages have much in common, especi- 
ally in describing the omnipresence of God (23: 3-10). 

How absorbed Job was in himself; what a battle it 
brought; what storms passed over him! What tempests 
rage and billows roar, when these experiences come upon 



us ! How the wild waves toss our little bark to and fro. 
0, for a pilot to land us! 

1 'Jesus Savior pilot me, 
Over life's tempestuous sea". 

Job believes that an interview with God would be of 
great blessing. He believes the outcome would be glori- 
ous; even for himself, he believes that it would bring 
him thru the ordeal purified and purged like the gold 
tried by the refiner. This his firm conviction is not 
altered by anv slanderous word of the friends (23:10- 
12). 

As he reflects on God, he sees Him as an absolute, 
immutable Monarch, holding universal sway, whom no 
man can turn, who executeth His decrees irrespective of 
man's action (23:13,14). 

Instead of applying the sovereignty to good advan- 
tage, by seeing certain victory and a loving Father's 
hand to help His child up higher, it becomes a snare; the 
thought of it haunts him; terror Jays hold of him. Job 
had not the Master's example to imitate, when in the 
great spiritual conflict in Gethsemane, He said: "Thy 
will be done". Job had not the Savior's teachings, when 
He taught us to pray: "Thy will be done". No light 
can come until the sufferer will repose in the "Will of the 
Father, who is in heaven. Job must believe that His 
providence is good as well as just (23: 15-17). 

Basing his arguments upon assumption, Eliphaz had 
condemned Job as one who had violently transgressed 
the laws of God. Specific sins had even been mentioned ; 
Job was pictured as of a low, mean character; one who 
took advantage of the social standing of the poor, of the 
orphan and of the widow. Job was declared guilty of 
extortion. Meeting these charges of his opponent, Job 

97 



forgets his own trials and considers the phase object- 
ively. Eliphaz's deductions are invalid. Those who in- 
dulge in crimes of which Job has been accused, are not 
cut off; they are prospering. Job remunerates the 
charges and shows how untrue the inferences are. They, 
who remove the landmarks and exact pledges; they, who 
practice extortion from the poor and needy, the father- 
less and widow; they sow and reap; they enjoy health 
and strength; their prosperity goes on, unhindered. But, 
the cry of the wounded; his prayers for relief are not 
answered. God simply allows the foolish to go on and 
regardeth not their folly (24:1-12). The notoriously 
wicked like the murderer, the adulterer, the thief and 
others — persisting in their evil, live on. They go on their 
evil mission and are not stopped. God does not punish 
them visibly upon this earth (24: 13-17). Eliphaz's walls 
crumble before the heavy artillery discharged by Job. 

Besides, the great evil-doers hate civilization and are 
a curse to the advancement of every good cause. Even 
their own mothers disown their wicked sons, altho in this 
world they never receive their just deserts (Cowles, p. 
137). They are divinely permitted to walk in security 
and enjoy prosperity. Such facts cannot be curtailed. 
Who can adjudge Job a liar ( 24 : 18-25 ) ? 

That God has no special interest to adjudge the noto- 
riously sinful, stands to reason, tho He may do it at 
times, as He did the cities of the plains. As a rule they 
are reserved unto the day of wrath, and therefore, have 
no need of disciplinary training, of which the child of 
God may be in need of, and of which even a man of Job 's 
caliber had need of; as shall be presently seen. 



SIXTH CHAPTER (Continued) 



c. Bildad's Third and Last Speech — Reply to Job. 

Job 25. 

The powerful discourse of Job, as given in chapters 
twenty-three and four, seems to strike the deathblow to 
the theory of the friends. It is true that Bildad ventures 
to speak once more, yet he does so very briefly. The 
foundation of the house built by the friends is tottering; 
the props are undermined; a collapse is inevitable. 
Blunt Zophar, harsh and coarse as he had been, has noth- 
ing more to say. It would seem as a "large number of 
critics think that the brevity of Bildad's speech is in- 
tended by the poet to indicate that the case of the friends 
is exhausted; if so, it is not surprising that Zophar alto- 
gether fails to speak" (Peake, Job, p. 231). 

Bildad's third speech is the shortest of all the ad- 
dresses. It has but six verses. At best, Bildad deals 
only with generalities, which cannot be compared with 
the bulwark which Job had built. Bildad's speech is 
a comparative study of great themes; e. g. infinitude 
and finiteness; sovereignty and subject; God and man. 

First of all, we have here an eulogy on the greatness 
of the Almighty. It is as beautiful as it is brief. God 
holds supreme sway. Even "earthly potentates derive 
their sovereignty from Him" (cl. Prov. 8:15; 1 Pet. 
2:14); reverence is becoming His Majesty. He maketh 
peace to reign; discords to cease — angelic warriors and 

99 



rebels are cast from His presence. His armies are legion; 
His host as the sand of the sea shore. His knowledge 
pierces into the secret chambers of every heart; " there 
is no creature that is not manifested in His sight ; bnt all 
things are naked and laid open before the eyes of Him 
with whom we have to do" (Heb. 4: 13) (1-3). 

Now, overagainst such a high, exalted Being, he com- 
pares man (4-6). How can man, conceived and born in 
sin (Ps. 51) as he is, be just with God? Since sin is in- 
nate, how shall he escape the wrath of the Almighty. If 
the celestial planets are stained, how much more terres- 
trial man? "It is simply monstrous to suppose that frail 
man, whose feebleness is the result of a depraved moral 
constitution, would ever succeed in securing acquittal 
before the bar of a holy God" (Pulpit Comm., p. 424). 

Bildad argues that since the whole human race is 
corrupt, which of course includes Job, therefore Job 
must be a sinful being. And now, for Job to maintain 
his innocence, is simply denying the corruption and de- 
pravity of man. 

The idea of sin and suffering in this address, are 
specialized in the case of Job. The argument produced 
nothing new to condemn Job. If it argued from gener- 
alities that Job is a sinner, and at the same time that all 
men are sinners, then Job stands guilty, but not any 
more than the friends. Why then does not affliction be- 
fall them? Defeated, Bildad retreats, and therewith, 
the friends together. The wrong must ultimately be 
abandoned and its advocates retreat. Only truth can 
stand and will endure. It is thus with every ancient and 
modern theory, inventions of men; but truth will never 
be conquered. It triumphs evermore, since it is eternal. 



100 



SIXTH CHAPTER (Continued) 



d. Job's Ninth Speech — Concluding- the Great Debate. 

Job 26. 

Henceforth, according to the received text, Job has 
the field alone. Triumphantly, he has held out, until his 
friends vanish from view. It is amazing, how one 
afflicted like Job, could hold out against those who 
viewed the subject supposedly externally. Weakness out- 
classes strength; it reminds us of what Paul says: 
4 'When I am weak, then am I strong" (II Cor. 12:10). 
It goes to show the Spirit which lay behind Job. How 
loyal he stuck to his conviction! When the man of God 
has the thread of life gnawed away by an incurable dis- 
ease, he holds on his way (cl. 17:9a). Baffled on all 
sides, he goes on hoping against hope. Whereas the 
"friends withdraw discomfited from the contest 
"(Green, p. 232). It is at this point that chapter twenty- 
six commences. 

It is not clear whether verses 1-4 are addressed to 
the friends (Barnes, Eenkema), or to Bildad, the last 
speaker, only (Calvin, Peake). Since Bildad has just 
spoken, it seems most natural, that Job should reply to 
his speech. Barnes thinks it possible that Job himself 
is thought of. Herder connects it with God. The sub- 
ject of this section is more or less difficult. It is quite 
possible that it refers to Job, tho I am inclined to think 
it more probable that it refers to Bildad, who had just 

101 



spoken. The irony of the whole section, bears proof to 
the fact that it refers to Bildad. Bildad 's speech had 
worked adversely. It had not extended a helping hand 
to lift np the man of trials and afflictions ont of his deg- 
radation; it had failed to give a clear-cut route which 
one might travel to obtain it. The irony is sharp; the 
chisel cuts deep. The friend had left the matters un- 
changed. Job had:not been benefited by the brief- address 
of his opponent, the friend of tradition. 

The section which follows (26:5-14), is joined to 
chapter 25, by many modern scholars, who make it a 
continuation of the display of God's power as described 
by Bildad. How any reasonable person can adopt this 
theory is hard to understand, since chapter 25 is prop- 
erly balanced, and to pnt it there, would unbalance the 
whole chapter; besides, it would make futile the attempt 
of the writer, to mark Job superior to his friends. 

If this section belonged with Bildad 's speech, then it 
would be Bildad 's display of the power of God. As it 
is here, it gives Job's display of the power of God. Job, 
frequently followed this method. He sift^ the truth out 
of the theory of the friends and then puts it in greater 
terms and makes it even more impressive than the 
friends do. 

Why should Job not display the power and glory of 
his Maker, as Bildad had done? In chapter nine, Job, 
following Bildad 's address on the righteousness of God, 
had spoken of the adorable righteousness of God; in 
chapter twelve, Zophar had presented a great theme, 
and Job follows it right up with a fuller explanation of 
the same subject; why, should Job be curtailed in this 
chapter? Why may he not do the same thing here! 

Considering this section as coming from Job, the in- 
tent is to show the power and majesty of God, and a sec- 
ond reflection will show that Job has done his task well. 

102 



He is in no wise inferior to Bildad. He places God, as 
sovereign Lord of both the living and the dead. Sheol 
and Abaddon cannot be hid from His sight. The North 
(probably the pole-star and its associates) are placed in 
their fixed courses. The earth hangs unsupported. The 
waters are bottled up in the clouds, yet they do not 
break. God's throne is concealed by 'clouds and angels'. 
The waters are stored away in reservoirs. He has put 
corners to light and darkness. His voice is so command- 
ing that the pillars of heaven shake at His bidding, and 
the sea is troubled, and Eahab (perhaps Egypt) is smit- 
ten. He paints the beauty of the heavens and pierces 
the serpent by His Spirit. Such is only a hint to His 
greatness. It is simply the outskirts that have been 
dwelt upon. Only a remote part has been dealt with. 
It is like an inaudible tone so distant. 0, He is so 
great! His forces are too great for our conception. He 
is too wonderful for our comprehension. Great as He 
is, yet His softest whisper we hear, as well as the roaring 
thunder of His power overwhelms us. He, as Job has 
said: 

"That doeth great things past finding out 

Yea, marvelous things without number" (9:10). 

Well, may we, therefore exclaim with Paul: "0 the 
depth of the riches both of the wisdom and the knowl- 
edge of God! how unsearchable are His judgments, and 
His ways past tracing out" (Bom. 11:33). 



103 



SEVENTH CHAPTER. 



JOB ALONE. 

Baffled, Yet Believing. 

a. Destiny of the godless, C. 27. 

b. Human wisdom inferior to the divine, C. 28. 

c. Autobiography — retrospect, C. 29. 

d. Autobiography — introspect, C. 30. 

e. Autobiography — prospective, C. 31. 



105 



Formerly: 

"When my steps were washed with butter 
And the rocks poured me out streams of oil" 

Job (29:6) 

"And now my soul is poured out within me, 
Days of affliction have taken hold of me" 

Job (30:16) 



100 



SEVENTH CHAPTER. 



Job alone; a. The Destiny of the Wicked. 
Job 27. 

After a pause, probably to give Zophar an opportun- 
ity to reply, since he did not appear when his turn came 
at the end of the third cycle, Job extends his discourse, 
unhampered by the interruption of the friends. 

Job opens this chapter with an oath-bound-alle- 
giance to the truth. Altho heavily afflicted, still he is 
not yet gone. His mind had not been effected by the 
dreadful disease which was wasting his body; on the con- 
trary, the Spirit of God is in his nostrils (1-4). 

Job cannot concur with his friends, not any more 
than Jehovah can (see C. 42). Hence, he again defends 
his integrity. The spirit which he here reveals, shows 
a man fighting with the last drop of blood in him, 
to uphold his honor and his integrity. Nothing can 
swerve him, so he believes, from his course. His con- 
science bears him witness. It is a beautiful passage as 
far as it manifests the character of Job. It closes with 
a' reproach against his enemies, wishing them the cursed 
lot of the wicked (5-7). 

Having spoken of the woes which he desires to see 
realized upon- his enemies, Job metes them with the 
measure which they have employed against him. He 
whips them with their own lashes. Peake thinks (and 
many with him), that verse eight and following, give us 

107 



exactly the position of the friends. "Job bluntly con- 
tradicts his (former) statements" (Peake, Job, p. 23£M). 
I rather believe that "Job cannot refrain from taunting 
them with the completeness of their failure in an argu- 
ment which they have been conducting with so much 
pretension. He then seizes the opportunity to guard his 
language against misconception" (W. H. Green, p. 232). 

Over against his own integrity, Job points to the 
hope of the godless. He may heap up abundance of 
wealth, but in death when God taketh away his soul, he 
shall enjoy no delight in God; he shall have no recourse 
to true prayer. If these things were possible, there 
would be no need of service now. Job's life cannot be 
compared to the wicked, since he has never fully severed 
himself from God. Hence the impeachment is false 
(8-10). 

Job now admonishes the friends to listen to him, as 
he wishes to teach them, the counsels of God (11,12). 
He shows how the unrighteous and wicked have no sta- 
bility, and in verses 13-23, he reveals the destruction 
with which the Almighty shall visit them. Three great 
instruments will accomplish this destructive work — 
sword, famine and plague. Without lamentation this 
mission shall be executed. Their dwelling shall stand as 
a booth and shall be destructible as moth. 

The child of the godless, as well as the godless 
himself, shall perish. He may die unawares at night; 
or, he may arise in the morning and then pass away. He 
cannot escape death, God's tool. Men shall welcome his 
end with joy, and his remains shall be derided. 

It is especially this section with which scholars have 
had trouble. Is it true that Job here retracts (Pulpit 
Comm.), or contradicts himself (Peake), or now, that 
the heat of battle was nearly over to own up, how far he 
agreed with the friends and what difference there was 

108 



between him and them (Henry), or perhaps that it be- 
longs to Zophar (Watson), or foreign to the text (David- 
son, Job, 186), or, "it was of importance to Job, not so 
much to instruct the friends in regard to the fact that 
the impending destruction of the ungodly was certain — 
for that they had long known this fact is expressly set 
forth in v. 12 — as rather to place the phenomenon in the 
right light, in opposition to the perverted application, 
which they had made of it and to exhibit this profound 
connection with the order of the universe as established 
by the only wise God" (Lange-Schaff; Eenkema). 



109 



SEVENTH CHAPTER (Continued). 



Job Alone; b. Human Wisdom Inferior to the Divine. 

Job 28. 

Since the friends do not reply, it is natural that Job 
takes different excursions and proceeds with different 
themes. The themes may have been suggested by reflec- 
tion npon Zophar's speech upon the wisdom of God, or 
perhaps thru reflecting upon what he himself had said 
in C. 26. 

Job has come to a better self, since the field is open 
before him. The friends being silent, he is no more 
pressed as hitherto. The situation is more calm. It is 
also well to note that chapters 26-28 make no reference 
whatever to Job's suffering. The theme became loftier 
as the enemy fled. Strife engenders strife, warms the 
blood, overruns reason. But since no opposition is ap- 
parent, a more rational view can be entertained. 

Chapter 28, stands closely related to the question of 
philosophy. It is generally conceded that the Semitic 
mind is unphilosophical. It is avowedly declared that 
there is no Semitic philosophy and the philosophy which 
is found among the Hebrew or Semitic life is foreign. 
Whereas this chapter is quite philosophically con- 
structed, it has been stamped as a foreign product, 
evolving during the rise or growth of Grecian philoso- 
phy. This theory, if accepted, forces us to take other 
portions of the Scriptures from other sources (e. g. 

ill 



Eccles., portions of proverbs, etc.). Many, of course, do 
not hesitate to do so either. 

It mnst be admitted that the Semitic mind is more 
sentimental than intellectual, more imaginative then ra- 
tional; still to deny it the right as well as ability to 
deliberate upon a theme so lofty and so universal as the 
one under consideration, is putting up hedges, which no 
one can prove that they existed. There is a certain 
amount, of what is termed " philosophy' ' found among 
all nations. Chapter 28 need, therefore, be no obstacle 
as far as the line of argument is concerned. 

It is true, the connecting link between this chapter 
and the previous one, is hard to find. One can find one, 
if he is so inclined, and which the opening word "For" 
(marginal reading), as Eenkema has rightly shown (p. 
204) requires. In chapter 27 Job has shown the destruc- 
tion of the godless; in chapter 28 he shows the cause 
which leads up to such destruction. 

Duhm, the foremost living Bible critic of Germany, 
suggests that the refrains of v. 12, and v. 20 ("Where 
shall wisdom be found" and "Whence then cometh wis- 
dom") should find a place at the opening of each sec- 
tion. This would remove the difficulties to a large ex- 
tent and would aid the interpretation immensely, but it 
would destroy the oratorical effect. 

The first part deals with mining operations, and it is 
claimed that it is the only passage in the 0. T., where 
"we have any detailed description of mining operations. 
Palestine on account of its geological formation, is poor 
in minerals, tho not wholly destitute, as we learn from 
Deut. 8:9" (Peake, Job, p. 247). The great copper 
mines, as the inscriptions tell us, were in Sinai, Assyria 
and Lebanon. 

How great is man's power! His ingenuity in respect 
to the hidden treasures of physical phenomena is mar- 

112 



velous. Gold, silver, iron and copper are taken out of 
the heart of the earth and pnt to his nsage. He brings 
them out of the darkness into light. Where none live 
nor walk, he sinks his shafts and procures the hidden 
riches, with which he stays famine and starvation. Be- 
neath the reach of fowl or beast, these precious stones 
and metals, he finds. All this, man by his cleverness and 
ingenuity is able to bring to the surface and adopt to use- 
ful ends. What a great and wise being he is! Yet his 
wisdom is limited. How limited, when he thinks of the 
eternal? How admirably, he obtains his earthly posses- 
sions; how hopelessly he struggles to obtain the other! 

Since man is void of true understanding and wisdom, 
the author hears the personification of the great deep 
and mysterious sea, respectfully exclaiming: "It is not 
with me ' \ Treasuring wisdom highly, he fails to obtain 
it with the weight of gold and silver and precious stones. 
It outweighs the price of silver; it outvalues the gold of 
Ophir and the precious onyx and sapphire. The posses- 
sion of wisdom is not obtainable with the costliest glass 
or jewel, nor purchasable with the high valued rubies 
and topaz. No metal how costly it may be; no gem, how 
highly it may be prized by man, is able to compare with 
true wisdom. Man may have power over the hidden 
treasures of nature and exceed the animal world in 
knowledge, but when it comes to the Wisdom of God, he 
stands as powerless as the beast of the field over-against 
the treasures of the ground and hills (13-19). 

Since neither the power of man can discern Wisdom, 
nor the costliest of earth's treasures is able to purchase 
it, nor the deep able to present it, Job looks to the pow- 
ers of "destruction and death", and hears them say that 
a rumor of it has come to them (20-23). 

No creature in heaven or earth or under the earth 
possesses the inherent qualities of Wisdom. It is use- 

113 



less to look to them for an explanation, or for the source 
of .wisdom. It is only to be found in God. He knoweth 
its ways and understandeth its place. He is the real 
source (24-27). He is the only source. He is unbound 
by human limitations; boundaries cannot be staked 
around Him. His omniscience, His omnipotence bear 
sufficient proof. His eyes pierce thru to the remotest 
ends of the earth and to the fartherest part under 
heaven. No one possesses such perceptive powers. His 
creative acts substantiate it — it is He, who weighed the 
mind, measured the waters, decreed the rains, and or- 
dered space for the flashes of lightning. At creation He 
had these already planned, already decreed their places. 
There is no fate; on the contrary: a true, wise intelligent 
God, whose providence goeth over all things, shows the 
creative acts by His love. 

And as to man, God has permitted him to share His 
blessings. How man should, therefore, praise and glo- 
rify His Name! How man should divorce himself from 
evil! This is wisdom. 

Job had scanned the heavens, dug the earth, walked 
the universe, traversed the deep to find the Wisdom of 
God, and he failed. But when he looked to God, he found 
it, and also means by which man might share its bless- 
ings. Undoubtedly this chapter has much in common 
with the eighth chapter of Proverbs. In the fullest sense, 
man cannot penetrate the Wisdom of God. Thanks be 
to the Omniscient God, who permits him to share at least 
a part of it by His grace — yea so much, that he may go 
on his way rejoicing. And in the fuller revelation, he 
finds the Master, the Son of God, the eternal Logos, the 
archetypal, absolute Sapientia, the Head of His church, 
thru whom are all things (cl. Eenkema, p. 209). 

Great as man may be, profound as the deep may 
seem, priceless as the value of gold and silver and stone 

in 



is : all are destitute of the true source of Wisdom. Heuce 
we look uot to Greece or Rome, uot to Babylon or Egypt 
for wisdom; we look uot to the gold of Alaska, or the 
diamonds of Africa to pay its purchasable price: we look 
up to Him, who holds the reins of meu and shapes their 
destinies; we look to Golgotha for its purchasing price 
and find Jesus Christ made unto us the Wisdom of God 
(I Cor. 1:30). 



115 



SEVENTH CHAPTER (Continued). 



c. Autobiography — retrospect — C. 29. 

After a brief pause, Job takes up a parable again, in 
which he reviews his life. This chapter deals with a re- 
sume of his past greatness. 

Being unswayed by an irritated passion, Job recalls 
his past life, when the stream of life flowed his way, 
when God bestowed nothing but sunshine upon his path, 
when the Infinite smiled upon his home, when befriended 
by God and loved ones, when prosperity winked at him, 
and adversity was foreign to his tent, when he was a 
judge sitting in the city gate, whom the young respected, 
princes honored, nobles esteemed (1-10). 

Holding such a lofty position in the social order of 
his day, only a word from his mouth was necessary, and 
all believed it, whether near or far. ' ' They that saw him 
as he lived among men, bore testimony to his goodness" 
(Davidson, Job, p. 204). Why all this? because of his 
great deeds and useful life. He had a "big heart", full 
of mercy and benevolence. The poor and fatherless 
found in him a blessed pacifier. The perishing, he helped 
to save. The widows, he caused to rejoice. Impartial 
were his decisions. His court stood for justice (11-14). 

As to his actions toward the afflicted — these were the 
most laudable. He helped where help was needed. The 
blind and lame, the needy and unknown received his per- 
sonal attention. And as regard the wicked — they re- 
in 



ceived their just deserts. Men got what they needed. 
There was no respect of persons (15-17). 

With snch a life's record to look back upon, he had 
hoped for a glorious sunset. He had no thought of mis- 
fortune. He had not the warning: "let him that think- 
eth he standeth, take heed lest he fall" (I Cor. 10:12). 
He thought himself deeply rooted by the fertility of 
waters, sprinkled with the dew drops from above. His 
glory was not to wane; his power not to decline. He stood 
in full vigor; in the prime of manhood. Men heard his 
decrees and left unaltered his decisions. Every-body 
was anxious for his word. They waited for him with 
great patience. His behavior was everywhere respected. 
His words were a solace to many a troubled soul. He 
was dictator, controlling like a king, the leadership and 
thought of a large army of men, who stood eager at his 
bidding and welcomed his decisions. 

In this whole chapter, not much is said or implied 
about religion. Job recalls his life and gives us a vivid 
description of one who held an important place in the 
actions of the men of his day. Job had played an active 
part in the society in which he moved. He had put his 
talents to usefulness in the interests of others. There is 
no mark of selfishness; no sign of arrogance; no thought 
of gross sins, of which his friends had accused him. Nay, 
Job had served his generation well, as every one should. 



118 



SEVENTH CHAPTER (Continued) 



d. Autobiography — introspect — Job's Present 
Condition. 

Job 30. 

Job was once great, and highly esteemed. "But 
now", he rightly opens this chapter. What a marked 
contrast! Social etiquette was even inverted. Men had 
always respected those older in years. But now, how 
even a sacred custom had changed! The young men of 
a low social class, whose fathers Job would even disdain 
to set with dogs of his flock, insult and deride him. 
These scoffing youngsters, however, could not help him, 
even tho they were so inclined, since the vigor of man- 
hood in them, had been drained with vice and crime, 
long before they had reached maturity. "Such imbe- 
cility sinks young men to the lowest point of worthless- 
ness and contempt" (Cowles, 158). These young men 
who have allowed their vitality to be wasted by sin can- 
not be of service to him, neither can they be blessed. 
There is no hope for them ever reaching a high age. 
They are visited with famine and are famine stricken. 
They roam the waste places for food gnawing the dry 
ground of the desert, like animals of the pasture. Boots 
of bushes aid in keeping the wolf from the door. Looked 
upon as thieves, they are forced to leave civilization and 
wander in desert places. "The dwellings of these 

119 



wretched trollodytes", as Peake puts it (Job, p. 260), 
are somewhat akin to those which the early Christian 
martyrs were forced to resort to; they live in valleys, 
holes and rocks (Heb. 11.38). They, the outcasts of 
civilization, the children of base men, assault him (1-8). 

"And now", so Job starts the ninth verse. And now, 
what ? he is a laughing stock to the basest of men, in con- 
trast to the best of men who formerly sought his associ- 
ations. Job is the song they sing; the by- word, which 
they use. He is treated cruelly, despised, spat in the 
face. God has given them the reins and unmercifully 
they have used this liberty to torment him. They — these 
young rabblers, these young savages — have fallen upon 
the patriarch ; they drag his honor in the mire ; they con- 
vert Job's affliction into a scourge. That hurts! Who 
will denv it! Honor and welfare gone; the condition 
of Job (9-15)! 

This change is too great, too sudden. Instead of be- 
ing honored, he is abased; instead of being obeyed, he is 
mocked; instead of joy, he has sorrows. His happiness 
has changed to woe; his esteem, to mockery. So Job, 
cries out, once more: "And now". Job no more looks 
at the past. There is now no retrospect; on the contrary; 
an introspect. The reverses upset his soul; his inner 
agony is his greatest conflict. He is terror stricken day 
and night. When he is awake, he is haunted with fear; 
when he is asleep, horrible dreams upset his rest. And 
the thought that a higher Hand than human sends it, is 
his great complaint. It is hard to be abased by the 
basest of men; but to think that God would abase His 
servant was beyond apprehension. Yet it is so. Job is 
cast into the mire; he becomes like dust and ashes. He 
cries to God for deliverance, but no deliverance comes." 
God has shut His throne. The Inalterable One, does not 
alter His course. He simply smiles when Job rises. He 

120 



thinks God cruel; God is persecuting him. The wind 
carries him away; the storm wrecks his life; there is 
only one outlook — none other seems possible. Death will 
soon overtakes him, and the lot of common humanity he 
will receive (16-33). 

Verse 24 starts a new section, and could be read, con- 
form to verses one, nine and sixteen, "And now". In 
such straits, mocked by the filth of man, and persecuted 
by the sinless God (the two extremes) Job is about to 
give up in despair. Yet, he asks whether one who is fallen 
may not yet stretch out his hand, perchance help might 
come; perhaps the life-line might be caught! One drown- 
ing, will he not cry for help ? Why should not Job weep 
over his calamity, as he did in former years when it 
befell others? "Why may he not be grieved over his 
condition, as he once grieved over the condition of oth- 
ers? His former course seems out of harmony with 
that of his present condition. Living in happiness, 
thinking to end his career with glory, and now ! Looking 
for good and behold evil came; waiting for light and be- 
hold darkness entered. With every means cut off and 
all hope blighted, Job is deeply troubled. Tranquility 
is foreign to his heart. His outward condition is some- 
thing frightful. See how black he is! Watch how his 
skin changes, not by the hot rays of a torrid sun, but by 
his terrible disease. He has turned black in skin as well 
as heart. His associations are cut off with all mankind; 
like the jackals who roam the desolated places; he is 
barred from society. His disease has put a hedge around 
him, like a man cast behind the bars. His flesh is wasted; 
fever eats up the strength of his bones. Naturally, the 
harp is plaving a different tune, his pipe a different song 
(24-31). 

What a change! Wealth, home, loved ones, friends, 
associations, usefulness, ambitions, hopes, aspirations — 

121 



all changed ! ' ' Blessed is the man that endnreth tempta- 
tion; for when he hath been approved, he shall receive 
the crown of life, which the Lord promised to them that 
love Him" (James 1: 12). 



122 



SEVENTH CHAPTER (Continued). 



e. Autobiography — Prospective — Vindication. 
Job 31. 

This speech of Job is his last stand. Having rehearsed 
his past life (C. 29), and having considered his present 
wretched state, Job now proceeds to vindicate his 
integrity. 

First of all, Job claims that according to a personal 
pledge, he has vowed himself against evil desires (Matt. 
5: 28). "With Job's large number of slaves, the tempta- 
tion as history proves was terribly real. Not only does 
he refrain from actual seduction, he will not even suffer 
himself to give away to longing. The inwardness of this 
morality is quite in keeping with the rest of the chap- 
ter" (Peake, Job, 267). If he was guilty of this sin, he 
would expect the Almighty to punish him for it. He 
calls the omniscient God to corroborate his innocence 

(1-4). 

Secondly, Job declares that if he has walked contrary 
to the truth, or if he has been a liar and perjurer, he is 
willing to be weighed (cl. Dan. 5:27). He is positive 
that he will be able to stand the test. Should he, how- 
ever, be found guilty, he is willing that his harvest 
should pass into other hands (5-8). 

Thirdly, if he is guilty of adultery, it would be a 
heinous crime, a fire that consumeth into destruction, 

123 



worthy to be punished with heavy punishment, such as 
the destruction of his own home, with the forfeiture of 
his wife as slave to another (9-12). 

Fourthly, his guilt cannot lie in maltreatment of his 
servants, since he respected their individual rights, and 
he would be unable to clarify himself before the great 
white throne (in itself, a remarkable idea in morals) 
(13-15). 

Fifthly, if he has illtreated the poor, the widow, the 
orphan, or withholden from the hungry food and from 
the needy raiment, or treated any unjustly (tho the con- 
trary is true), then he wishes his shoulder to fall from 
his shoulder-blade, and his arm broken from the bone 
(for he fears vengeance of God), calamity of God is a 
terror to him (16-23). 

Sixthly, if he has been guilty of idolatry, whether by 
making gold his "God," or his huge possessions, or by 
worshipping nature as the sun and moon, he would be 
punishable by the judges, since he would have been 
guilty of denying the God who is blessed forever (24-28). 

Seventhly, Job continues in the hypothetical way to 
the close of the chapter, and keeps the results or curse in 
suspense until the end. It contains also a prayer for trial, 
a. If he had been guilty of malevolence (altho he frees 
himself of this charge) (29-30) : b. if he has been unhos- 
pital to strangers (his servants, however, will free him 
on this charge) (31, 32) ; c. if he has been guilty of cov- 
ering his sins like Adam, because he feared the people 
in the gate — suddenly he breaks off and commences to 
pray (like in chapter 41: 11, where the practical part is 
also thrown in the middle of the passage); he prays: 
0, for one who would hear. Job will give him his signa- 
ture. He wants to see the adversary's indictment in a 
written form. It means, he is calling for a trial, evident- 
ly in the higher court above (e. g. 13:3; 19-24). He 

124 



would carry his accusations and wear them as a crown. 
He would meet him and show him his moral conduct and 
walk like a prince, so sure is he of his integrity. "A 
stronger assertion of substantial innocence of the pre- 
vious charges preferred against him by his opponents, 
Job could not have made. He declares himself ready for 
an investigation before the infinite God" (Cowles, p. 
169) ; d. if he had shown injustice as a landlord, then let 
thistles grow instead of wheat, and cockle instead of bar- 
ley (29-40). The words of Job are ended. "He has no 
theory and can imagine none upon which his present sor- 
rows can be accounted for. His friends undertook to 
silence his complaint, but he has silenced them. He holds 
fast to his faith in God, but he does so notwithstanding 
troubled questionings, of which he cannot rid himself, 
that have arisen in his soul, and notwithstanding the 
presence of facts which he can neither escape nor explain 
away, and which seem to be direct contrariety with the 
divine attributes. . . . Uneasy apprehensions mingle with 
his thoughts of God, which he is unable to still. There 
is an unrest in his soul, which he cannot compose. Satan 
has not been able to destroy him, but he has plunged him 
into darkness and distress, out of which he cannot find 
his way. His pious trust continues. ... But will God 
suffer his servant to go on in darkness unto the end, 
bearing his heavy burden and hoping against hope? 
Must Job die under the clouds f" (Green, 240). 



125 



EIGHTH CHAPTER. 



Elihu Intervention. 

God Sends Trouble To Correct And 
Warn The Righteous. 

Job 32-37. 

a. An apology, 32. 

b. To Job about God and man, 33. 

c. To friends about Job's conduct, 34. 

d. Eeligion profitable, 35. 

e. Chastisement vs. judgment, 36. 

f. Bowing to the great God, 37. 



127 



1 l That which I see not, teach thou me. ' ' 

Elihu (Job. 34:32), 

' i Eemember that thou magnify His work, 
"Whereof men have sung." 

Elihu (Job 36:24), 



128 



EIGHTH CHAPTER. 



Elihu's Intervention. 

a. An Apology For Speaking. 

Job 32. 

With this section, the "harangue of Elihu" opens. 
Elihu is taken note of, only in this section. The prologue 
does not mention his name, nor the great debate, nor the 
Jehovah speeches, nor the epilogue. He appears unan- 
nounced and, disappears unnoticed. He speaks, yet is 
not answered. He enters upon the scene strangely, and 
disappears as he enters. 

In this age of criticism, as may be expected, Elihu 
has been hotly pursued, and the evidences of his position 
greatly contested. Some have pitched him over-board 
as an intruder; others have accorded him a later origin 
(thus the majority of modern critics) ; others have re- 
tained his addresses as a part of the original work. 

For our purpose, he is greatly needed. He forms the 
connecting link between the speeches of the great debate 
and the Jehovah speeches. If he is merely an interlude, 
like the dramatists maintain, simply to ease up before 
the last great scene of the Jehovah speeches, akin to the 
classic drama and Shakespeare, then chapters 38-42, are 
inconceivable, and become unintelligible. 

Elihu apologizes for speaking. The opening verses 
(1-6 a) are written, like the prologue and epilogue, in 
prose. It informs us that the three friends have ceased 
to answer Job, "because he was righteous in his own 

129 



eyes." The attitude of the friends, as well as that of 
Job, kindled the juvenile speaker. He can not refrain 
from speaking. His age had kept him in restraint up to 
the present time. Orientals, always gave precedence to 
age. Elihu will not trespass this sacred heritage. But, 
whereas Job has put his friends to silence and he him- 
self has quit, without bringing the matter to a satisfac- 
tory issue, he believes himself justified in speaking. 
What incited fire in him and what animated his courage ? 
It was the fact, that "Job justified himself rather than 
God", and that the friends had condemned Job, without 
making a case. 

Elihu apologizes, because he is but a youth; they are 
old compared with him. This has kept him in self-re- 
straint hitherto and held him from divulging his opin- 
ions. Days should speak and multitude of years should 
teach wisdom — a practice which is still living to-day. 
But, since neither greatness nor hoary heads have solved 
the mystery, and so are destitute of Wisdom, he believes 
that custom may be laid aside and one filled with the 
Spirit of God may be permitted to speak. His creed con- 
forms with the saying of James, that Wisdom cometh 
from God (James 1:5), holding to this his creed, he asks 
for an audience (6b-10). 

Elihu had waited with great patience the progress of 
the debate. Perhaps he had come that way, and seeing 
the strange sight and hearing of the heavy trials of Job, 
associated himself with the humble four. At any rate, 
he has heard what has been said. His opinion is that 
the friends have accused Job, without convincing him of 
his wrong. They have not proven their statements, in- 
sinuating the man of Uz, and they have not provided 
evidence showing that the great sufferer was guilty of 
the crimes charged against him. He admonishes the 
friends to be on their guard lest they boast of Wisdom, 

130 



which they do not possess, for Job is still master of the 
situation. Since Elihu has not been addressed hitherto, 
he feels himself unhampered by prejudice and unswayed 
by partiality, he has a clean field before him, without 
obstacles in the way (11-14). 

Xow soliloquizing, lie sees the friends amazed at 
Job 's advance upon them and power to silence them with 
his single weapon. But because, these men were silent, 
should he be silent too! Because these men are silent, 
why should he wait any longer! Should he hold his 
peace because they have no answer? To him, this seems 
unnecessary. As a bashful orator, making his maiden 
speech, he has another apology to offer for speaking. He 
is full of wrath. Like a race-horse, he wants to go on. 
He cannot hold himself back. He must speak. Differ- 
ent from most young fellows, he is full of words. Per- 
haps he has been collecting thoughts as the debate was 
on. He is so full now, that he bubbles over. He is greatly 
excited over the situation. Speaking will bring him re- 
lief. He therefore concludes to speak, and promises to 
be impartial in his utterances, withholding himself also 
from flattery terms (unlike Eliphaz in his first speech), 
and titles. This his course is prompted by his fear for 
his Creator (15-22). 



131 



EIGHTH CHAPTER (Continued). 



Elihu's Intervention — b. To Job About God and Man. 

Job 33. 

With this chapter, Elihu addresses Job. The speak- 
er's youthful timidity is again marked. Verses one to 
seven form another introduction. Job is requested to 
listen, since his youthful friend has made a start and 
wishes to go on. But Job must not misconstrue his 
motives; only the best principles prompt him to speak; 
an upright heart, upheld by the divine Spirit, moves him 
to act. Consequently, Job is requested to listen, and if 
possible, refute his arguments. He believes his ancestry 
equal to Job's. His words will not crush him, and he 
will not terrify him, which God might do, if He should 
speak. He, therefore, puts himself forward as a sort of 
mediator. 

1. Having taken note of the speeches which Job had 
spoken, Elihu begs to take exception to his teachings. 
Job has tried to exonerate himself from all sin and he 
has accused God of unjust dealings. Job, however, is 
wrong, since God is greater than man, and He gives no 
account of His deeds (8-13) (which is exactly the im- 
pression which the Jehovah speeches give). 

Job's claim of innocence is attacked, and his accusa- 
tion of ill-treatment from the hand of God, assailed. In 
discussing these, the quotations from Job are not ver- 
batim. The arguments against Job are based upon the 

133 



greatness of God; a first thought, suggests their logical 
inferiority. A second thought, however, brings a better 
opinion, since the discourse as a whole, is the most diffi- 
cult of any, and the line of argument here produced, is 
the one which the Book gives as a whole, and in which 
the troubled soul of Job finds rest. Elihu's discourses 
are, therefore, a step in the proper direction (cl. Cowles, 
p. 177). 

2. The visitations of God are a ministry of love, is 
Elihu's second proposition. Dreams and visions kept 
men in restraint in days of old. God sent them to aid 
man in saving himself from his own evil inclination and 
to rescue him from self-destruction and to bury his 
pride. The heavy rod which inflicts pain and engenders 
disease and causes the appetite to wane, his life to ebb, 
leanness to overtake him, and the end to draw near, is 
sent for good ends. Its mission is to nullify and drown 
man's pride, and to cause him to accept the supreme will 
of God (14-22). 

If man would be willing to be corrected by the mes- 
sage of an angel or messenger, the mercy of God would 
flow upon him, his sufferings would be balsam for the 
wounded heart, salvation would be assured, purity re- 
stored, vigor of youth returned, prayers answered, asso- 
ciations with God reinstated, repentance publicly shown 
and the song of redemption sung (23-28). 

Such disciplinary training one receives in God's 
school. It may be hard to endure, still its issues will be 
blessed. It will restore the soul and diff use the light. It 
is well that Job should hear the admonition of Elihu. 
Should he wish to speak, alright ; out with it. Elihu will 
be his champion. If Job has no reply, he should continue 
to listen to his youthful instructor, who means well and 
who feels competent to teach even the venerable aged 
(29-33). 

134 



The tone of the chapter is gentle and sympathetic. 
The teachings are two-fold: the sinlessness of God, and 
improper conceptions of God's providence corrected. 
The caution is: God is greater than man. The comfort 
is: God sends all ills, not to reject, but to accept man, 
and to train him to rely upon God instead of trusting in 
his own goodness. The attitude of Job should be three- 
fold: submission, confession, rejoicing in salvation. 



135 



EIGHTH CHAPTER (Continued). 



Elihu' s Intervention — c. To Friends About Job's 
Conduct. 

Job 34. 

Having maintained the justice of God over against 
Job, Elilm now turns to the "wise men", who were 
either the silent listeners, like Elihu had been, or per- 
haps better, the friends of Job. He would have them 
listen as he speaks. He desires that they with him, 
should constitute a jury before whom Job should be 
tried, as it would seem Job is incompetent to consider 
these matters. Elihu is chief prosecutor and perhaps 
chief judge. His complaint may be based upon utter- 
ances of Job like those expressed in 13 :18 ; 16 : 19 : 19 : 6, 
7 ; 27 : 2-6. The quotations as in the previous chapter 
are not verbal. It is true that Job has said things which 
no mortal has a right to say. The charges brought 
against Job are, that he has said: "I am righteous and 
God hath taken away my right " (v. 5). In spite of his 
declaration of innocence, Job had been adjudged a hypo- 
crite, a liar (1-6). 

It is true, that Job did declare that: "I am right- 
eous' ? (13: 18). He implied it also in his words: "Even, 
now, behold my witness is in heaven. And He who 
voucheth for me is on high" (16: 19). Besides, Job had 
declared: "Know, now, God hath subverted me in my 

•''»:;• ' 137 i 



cause, And hath compassed me with his net. Behold, I 
cry out of my wrong, but I am not heard; I cry for help, 
and there is no justice" (19:6,7). In 27:2-6, he had 
taken the same stand. 

Elihu in replying, hardly keeps his promise to be 
gentle in his speech, when he says: 

"What man is like Job, 
Who drinketh up scoffing like water. 

Who goeth in company with the workers of iniquity 
And walked with wicked men? 

For he hath said: it profiteth a man nothing 
That he should delight himself with God" (7-9). 

By being God's spokesman, Elihu could give the ver- 
dict, before the trial had actually taken place. 

After preferring the charges against Job, Elihu has- 
tens to defend them. He starts with the second charge 
(God taketh away my right). Such an accusation does 
injustice to God. God is not sinful nor wicked; His 
deeds prove the contrary to be true; God is judge and 
gives to men their deserts. God's inherent character for- 
bids injustice (10-12). 

Besides, the greatness of God shows his perfections. 
As Creator, Upholder and Governor of the universe, He 
shows His unselfishness, and His goodness, for were He 
set only on Himself, He would disregard the world and 
withdraw His Spirit and all flesh would perish (cl. 
Davidson, Job, p. 233) (13-15). 

Thirdly, God's moral perfection is shown in His gov- 
ernment. "Shall even one that hateth justice, govern"? 
Justice is the foundation-stone of all government; take 
it away and all rule vanishes. Associated with His jus- 
tice is His might, by which He can execute justice. Who 
will, therefore, lay any charge against Him? Who will 

138 



charge Him with partiality? How can any, yea, how dare 
any accuse Him of vileness or wickedness ? That God is 
just, His moral government proves. See, His judgment 
exercised upon kings and subjects, and how they perish! 
Think of revolutions, of pestilence, of Sodom and Go- 
morrah (cl. Renkema, p. 244), (el. verses 16-20). 

The omniscience of God is the fourth reason advanced 
for the justice of God. God sees all the activities of men. 
Xo darkness can hide from view; no gloom conceal 
man's deeds. A trial is not even necessary to bring men 
to account. History shows this — some persons are 
crushed and men discern not the reason thereof; others 
are exalted in their places. God is the silent recorder 
of every act of man. Even if men's deeds are wicked, 
they are divinely visited. Their destruction is a living- 
example and a true warning for others (21-28). 

If God, therefore, metes out to men, both weal and 
woe, both personal and national affairs, in order to carry 
out His purpose, relative the wicked that he may not 
succeed in his efforts, and relative the righteous, that he 
be not ensnared, why should man murmur' or oppose His 
just retribution of right ? If evil-doers would repent and 
turn to God, the case would be different. But this is not 
done; none confess their guilt; none seek instruction; 
none entreat forgiveness: even Job falls in with the rest 
(29-32). 

Job has chosen his own, instead of God's course. Job 
has thereby chosen that which good men call, foolish- 
ness, consequently he is swept off his feet. This should 
not continue thus; on the other hand, Job should own up 
his guilt, so as to escape punishment (33-57). 

Hence, Elihu concurs with the friends that Job suf- 
fers for his sins (cl. Peake, Job, p. 293). He differs 
from the friends, in that he shows how warnings are sent 
to the righteous to keep them from their evil inclina- 

1&9 



tions. Suffering according to the friends was a mani- 
festation of sinfulness ; according to Elihu it was a mani- 
festation to warn good men and correct them. The one 
had a condemnatory effect; the other, an encouraging 
effect. The friends bring Job to destruction; Elihu to 
correction. 



140 



EIGHTH CHAPTER (Continued). 



Elihu's Intervention — d. Religion Profitable. 
Job 35. 

Turning once more to Job, Elihu wishes to show that 
Job has asserted wrongly, that: 

"It profiteth a man nothing 

That he should delight himself with God" (34:9), 
(cl. 21:15). Job's theory was that righteousness in it- 
self (or wickedness) would not bring outward posses- 
sions nor immunity from suffering. It is this theory, 
which Elihu seeks to overthrow (1-4). 

Elihu maintains that goodness or badness, in them- 
selves would not effect the heavens nor the skies, nor 
God. But it does effect man. Eliphaz had also dealt 
with this question (cl. 22:2). Wickedness will harm a 
man; righteousness will profit a man (5-7). 

Job had complained that prayer was not heard. ' ' The 
soul of the wounded crieth out; yet God regardeth not 
their folly" (24:12). The way Elihu answers Job is, 
by telling him, that the trouble is not that God refuses 
to listen, but because men are moved to pray without 
proper motives. True prayer should be prompted by de- 
votion and reverence; not by complaint or trouble. This 
is the explanation of the anomaly, as Davidson calls it. 
Job's prayers had, indeed, been too full of complaint. 
Such prayers are selfish in their motives and do not 
attend to the glory of God. Prayer is to many, a tool 

141 



to nourish selfish ends. To such prayers God has no re- 
gard, since they are vanity (9-13). How this doctrine 
has received a wider circulation thru James, who says: 
"Ye ask and receive not, because ye ask amiss, that ye 
may spend it in your pleasures" (James 4: 3). 

As to Job, Elihu maintains that God would not listen 
to him, since his petitions were nothing but empty cries. 
But he may be assured that God has taken note of it just 
the same, even tho He does not visit at once in His anger 
the displeasure with which he regards the behavior of 
Job. Job has declared that God does not regard the 
arrogant. Job has misjudged the government of God 
and is guilty of speaking vanity and multiplying words 
without knowledge (14-16). 

In this speech Elihu concurs with Eliphaz's idea 
about the rewarding of righteousness and the punish- 
ment of sin. That is, with man it is of uttermost impor- 
tance that he should live right in order to expect to re- 
ceive outward blessings. Furthermore, Elihu brings 
Job where he should be. Prayer must have a higher aim, 
than mere self. Job 's sighs had been too much a rebelli- 
ous outburst of passion born under the pain of great tri- 
als. Job must put more worship in his prayers. Who 
will deny the charge? Who stands not guilty with Job 
of this sin ? 



142 



EIGHTH CHAPTER (Continued) 



Elihu's Intervention — c. Chastisement vs. Punishment. 

Job 36. 

Elilru, hailing himself as God's spokesman and hav- 
ing a "comprehensive survey of the universe" is not yet 
done with Job. He has still more to say. He speaks in 
an authoritative tone; his words are not false. He begs 
for more forbearance with Job who has kept silence, 
since he wishes to vindicate the righteousness of his 
Maker (1-4). 

Starting with the divine perfections — His power and 
wisdom, Elihu shows that the Lord is not only all-know- 
ing, but also all-powerful to do what He wishes to do. 
This great wise Being, does not despise any except for 
righteous causes. 

Mankind is divided into two classes. The wicked, 
forming one class, are cut off; their life will not be pre- 
served. The righteous form the other class, upon whom 
the Almighty descends, with pleasing eyes, to exalt them 
to high, royal honors, which shall be eternal possessions. 

But, suppose facts oppose these assumptions and one 
find the righteous in fetters and cords, in agony and 
afflictions, how then? The explanation is near. They 
are not God forsaken; nay, God does not leave or forsake 
His own. But they have forsaken God and in their pride 
and arrogance, have fallen from the proper faith, as 
later the apostle Peter experienced. The divine visita- 

143 



tion is a reminder of their sins. It is the hand of love 
that strikes the blow to show them their sins. They are 
taught in God 's disciplinary school and there are admon- 
ished to return to God and forsake their sins (5-10). 
"Blessed is the man whom thou chastenest, Jehovah' ' 
(Ps. 94:12). "For whom the Lord loveth He chasten- 
eth" (Heb. 12:6). "As many as I love, I reprove and 
chasten: be zealous therefore, and repent" Eev. 3:19). 

If they return penitently and adhere to the service of 
God, they shall be richly rewarded. Prosperity shall 
continue to be with them and pleasantness shall follow 
their life's course. If they refuse to return, destruction 
and doom is their only outlook. They shall have no sav- 
ing knowledge. Their heart is closed to God. They will 
not seek his face. The sword will devour them. They 
shall fail to reach the full of life. They shall die in their 
youth and be reckoned with the outcasts of the congre- 
gation. They shall fall by their own acts. They dig 
their own graves. They set their own doom. "He de- 
livereth the afflicted by their affliction " (11-15). 

Coming now to Job, Elihu says, that God wanted to 
lead the sufferer out of his distress into abundance. Or 
as Peake thinks probable that God "allureth him", 
thereby showing not what God would have done, but 
what he is doing, and he translates verse 16: "Yea, He 
allured thee" (Job, p. 300). In either case, God is, or 
would bring Job to peace and prosperity. If Job will 
only see this, and return to God! His deeds, however, 
prove that Job does not do it. If he holds on his way, 
judgment and justice await him. There is no other alter- 
native for him (16, 17). 

Elihu, therefore, warns Job. He should not continue 
rebellious against God, neither should he despise his suf- 
fering which is laid upon him as a ransom, to bring him 
to true happiness and peace. Nothing else will bring 

144 



Job into a broad place. His complaint availeth not; his 
strength cannot. "0 Job, so it is", we hear him plead 
with him. "Desire not the night of destruction, i. e. the 
judgment of God, who taketh even nations away and 
they are not able to escape". "Beware, beware! Turn 
not to evil, as it seemeth thou hast, urged by thy afflic- 
tion". It is a friendly warning, which comes to Job 
(16-21). 

Job is admonished to look away from himself and be- 
hold the majestic power and wisdom of God, of which 
Elihu is especially fond. How lofty, He is in His power! 
How wise, is He! Who can be compared with Him! He 
is subject to no one; He owes no man an answer. Who, 
could accuse Him of unrighteous dealings ! Job is called 
upon to magnify, instead of criticise the works of God, 
as men have done in the song (22-24). 

The admonition to magnify the works of God is well 
founded. How great He is! He is incomprehensible. 
His years are infinitude. Behold Him in nature's opera- 
tions! From yonder great blue deep, He draws the drops 
of water by the rays of the sun and distributeth it later 
in abundant showers to cause the barren places to be- 
come fruitful. Yea, watch the clouds; how they spread 
about us like a ceiling and hide from view the upper 
stories, and suddenly burst upon mankind, by the clash 
of lightning and the noise of thunder! Behold Him in 
exalted majesty, undimmed by sin or inefficiency. 
1 About Him there is no darkness. He spreadeth His light 
about Him. So exalted'. Yet also, is His power dis- 
played, even unto the bottom of the sea, where man can- 
not come. All these are His agencies in the moral gov- 
ernment of the universe, "supplying rain in abundance 
to fertilize the earth and providing food for man; or, 
withholding it, to visit guilty man with drought and 
famine; . . . .He puts the light as a covering over the 

145 



palms of His hands and gives it a commission against 
the enemy' ' (Cowles, 194). 

Chastisement and judgment are here distinctly un- 
folded. The former as disciplinary training to the 
erring righteous, who penitently return; the latter, upon 
the ungodly, as deserts upon their wicked deeds. Tho 
both thoughts have hitherto been hinted at, it remained 
for Elihu to give to each its proper value. The tone is 
entreating; the pleading, earnest. The door of hope is 
swung wide open to Job. The greatness of God as seen 
in the storm seems preparatory to the great storm, which 
finally overwhelms Job. 



140 



EIGHTH CHAPTER (Continued). 



Elihu's Intervention — f. Bowing to the Great God. 

Job 37. 

The tlmnder-storm which concluded C. 36 is carried 
over into this chapter. The new chapter continues an 
unfinished thought. Some think it probable that an 
actual storm came up, while Elihu was speaking (Ben- 
kema, p. 258). The new scene animates Elihu's spirit 
and inspires his address with a marvelous display of the 
thunder-storm. The flashes of lightning as they meet and 
shake the earth are looked upon as the voice of God. The 
whole heaven is full of fire; the whole earth ablaze to its 
distant outskirts. The thundering is God Himself speak- 
ing. What powers are displayed! What majesty re- 
vealed! Who can comprehend His marvelous deeds! 
Let the whole earth stand in awe of Him and tremble 
with Elihu (1-5). 

Snow and ice are also considered to prove the great- 
ness of God. They are His obedient servants. He need 
but speak, and they go on their commanded mission. 
Man is helpless over against these elements. His hand 
is sealed. The farmer's work is at a standstill when 
these come. Winter stops the labor of the soil. This 
change of season is to show man his dependency, and 
God's sovereignty. Not only is work suspended, but even 
the beasts hide in their coverts and they remain in their 
dens. "The storm comes from the chamber, the cold 

147 



from its storehouse and ice is formed by His breath " 
(Peake, Job, p. 303). The hoary frost is by His breath; 
it captures the waters and converts them to ice (6-10). 

Also the clouds are God's ministers. They go at His 
bidding and carry out His mission. Then they come as 
servants of kindness, bringing fertility, and causing the 
deserts to become covered with a carpet of green; now, 
they come as servants of correction or destruction, work- 
ing havoc with man and beast (11-13). 

The majesty and power being fully displayed, the 
youthful orator turns his thoughts to Job. He admon- 
ishes the afflicted patriarch to take time to consider. 0, 
what wisdom God displays in controlling these powerful 
elements! How superior to the thoughts of man! Does 
Job know how the clouds are laden with moisture; how 
the light of the clouds shine; how the clouds unsup- 
ported poise in the heavens! Was he God's right hand 
and counsellor! Has he any part in bringing the 
warmth upon His garments! Is Job not passive in the 
framing and making of these great things! Is he com- 
petent to spread out with God, the sky (14-18). 

Overwhelmed by the greatness of God, as the heavens 
declare His glory (cl. Ps. 19), Elihu wishes to know how 
any can contend with such an exalted Being. Can 
Job do it! How can man, frail and darkened by sin, 
correct Him or contend with Him! Would that Job's 
desire to meet God might be fulfilled! Would it not lead 
to doom and destruction (19-20) ! 

The storm seems to be abating; the wind drives the 
clouds ; the sky is clearing. The northern splendor shines 
like glittering gold, after the clouds have disappeared. 
If man cannot behold its beauty, how can he, His terri- 
ble majesty! God is too much for man. He cannot be 
found out. His essence is beyond his comprehension. 
But of this he may be assured that God's justice and 

;■ i4s 



righteousness are always executed, and never will He 
allow His greatness to be used to crush the afflicted (cl, 
Benkema, 261). Hence men will, and do fear Him. But 
they who live in their conceitedness without God are not 
acceptable with Him (21-24). 

The friends had brought Job in the mire. Elihu has 
opened the way of faith to him. He has shown him, that 
tho it is true that there is suffering because of sin, it is 
equally true that not all suffering can be attributed to 
personal sin. There is a suffering among men which is 
not a result of wickedness; it is for the uplift of God's 
people. The wicked are truly punished for their sins; 
the righteous chastised. What a relief to all those who 
suffer like Job ! 



119 



NINTH CHAPTER. 



The Jehovah Speeches. 

a. Nine Illustrations from natural Phenomena, 38 : 1-38. 

b. Ten Illustrations from the Animal World, 38:39-39:30. 

c. Job overcome; higher visions, 40:1-42: 6. 



151 



"Shall he that cavilletli contend with the Almighty" 1 

Jehovah (40:2). 

"I had heard of Thee by the hearing of the ear; 

But now mine eye seeth thee: 
Wherefore I abhor myself, 

And repent in dust and ashes' ' 

(Job (42:5,6). 



152 



NINTH CHAPTER. 



Jehovah Speeches. 

Shall mortal man contend with God? 

a. Nine Illustrations from Natural Phenomena. 

Job 38: 1-38. 

A new character enters upon the scene, to set Job 
aright. What men were unable to do, Jehovah the God 
of love does. The words of the friends had irritated the 
afflicted man of Uz, and he had put them to silence. 
Elihu had given consolation and Job has found no words 
to reply, altho he was not ready to submit to the theory 
of Elihu. And now, as befitting "when the Almighty is 
the speaker, the poet takes his highest flights" (Peake, 
Job, 312). 

Hitherto the term God had been used, giving us con- 
form to His name, His excellency and power. Now Jeho- 
vah speaks, to bear witness to the fact that the God of 
meicy. the God of the covenant would show His mercy 
unto His afflicted child. 

In a series of statements, cast mostly in the form of 
questions, the loving God, shows His greatness in dis- 
pensing His mercy and helps to unmask the selfishness 
of the suffering patriarch, and aids to lead him into a 
higher light. 

153 



The Elilm speeches, especially chapters 36, 37, had 
admirably led up to this part of the wonderful poem, 
even tho Peake, et al. maintain that chapter 38 should 
follow chapter 36. God's voice had been heard in the 
roaring of thunder. Nothing but atmospheric phenomena 
had been discerned. Now, however, Jehovah speaks in 
an audible tone, not in a gentle breeze as to Elijah (I K. 
19: 11-12), but in a storm. 

"Jehovah even when condescending to speak with 
men, must veil Himself in the storm-cloud, in which He 
descends and approaches the earth. Even, when He is 
nearest to us, clouds and darkness are round about Him. 
His revelation of Himself to Job, at least, was partly to 
rebuke him, for he had sinned against His majesty, and 
He veils Himself in terrors" (Davidson, Job, p. 261). 

Jehovah's appearance does not at once liberate the 
suffering servant. The friends had led him thru deep 
paths, yet in his best moments his faith had conquered 
his own sentiments. Yet Job had not been free from sin. 
He had charged the Almighty with prejudice and 
doubted his moral government. Job must suffer until 
he is conquered; until he finds himself seeking pardon, 
instead of redress. In the highest revelation his concep- 
tions change and finding a greater vision, his soul enters 
into rest. He had declared that if- God would only speak, 
he would stand acquitted (cl. 23: 5; 13: 3). 

When seing his cherished hope realized, Job finds 
himself not as easily vindicated as he had anticipated. 
Pressed by pain and by the false accusation of the 
friends, he had said things which were subject to re- 
proval, and when he meets God these must be corrected. 
He had darkened "counsel" by criticising the moral 
government, and "spoken words without understand- 
ing". He is, therefore, called to account. The best in 
him may speak, if it is able to do so. God urges him to 

154 



prepare for the contest. He commands him to gird up 
his loins like a man. God challenges him, because he had 
thought to he able to win by debate (Calvin) : 

"For I will demand of thee, 

And declare thou unto me" (38:1-3). 

God does not take Job to the invisible, unseen, spirit- 
ual world, but to things which his natural eye may see 
or understand at least to a large extent; at the same time 
revealing its deep mysteries and laying bare the under- 
lying wisdom, majesty, power and goodness of Jehovah. 

1. The creation of the world is alluded to. Where 
was Job when its foundations were laid, its size deter- 
mined, its foundations fastened, its corner stone laid! 
There were creatures then; the morning stars delivered 
the dedicatory song; the sons of God shouted for joy, but 
there was no man to raise his voice in honor of his Maker 
(38:4-7). 

2. The formation of the sea, is touched upon. The 
description is beautiful. Continuing the question to as- 
certain what power was back of all these things, Job is 
asked to name Him, who built the walls- of the sea. Was 
it not the Almighty, who captured the rushing streams 
as they gushed out of the earth and under His powerful 
control ordered their" courses and bridled their power 
and shut up their contents and made their reservoirs 
with gates and bars to hold back and to let out? As the 
new born babe needs a garment, so He made for the wild 
seas the garment and swaddling band. The clouds are 
the former; thick clouds of darkness the latter. What 
a majestic picture! How great is the deep! Was it not 
God who set its hedges and staved its foaming waves 
(38:8-11)? 

3. The dawn: Job is asked whether he had any con- 
trol over the break of day, as it breaks forth along the 

155 



whole horizon, acting as a moral agent by rushing the 
wicked from their hiding places, leaving its firm impres- 
sion, as the clay pressed under the seal; making all 
things stand forth in its verdure as a garment ; breaking 
the dens of the wicked whose "light" is darkness; and 
breaking the arm used for evil intent (38: 12-15). 

4. The netherworld: The deep is looked into, the 
springs of the ocean are entered, the recesses of the 
sea traversed, but not by Job. Deeper still, Jehovah 
leads His servant, and asks what he knows of death and 
its gates and of the shadow of the earth. All this must 
be too deep for Job. It is bevond his apprehension 
(38:16,17). 

5. The surface of the earth: Light and darkness are 
the best measures by which to measure its breadth. 
Where is their boundaries! Has Job had access to these? 
Has Job learned the local habitation of light and dark- 
ness and led them to their homes! Yes, (ironically of 
course), Job must know, for he was then born and his 
head is crowned with age. It proved clearly the "folly 
of Job's daring assumption" (38:18-21). 

6. Snow and ice: They are thought of as treasures 
laid up, and accessable to the Almighty as instruments 
of war to cause a halt in the fight and a disaster in the 
enemy's camp. Did Job ever soar so high as to see these 
hidden forces by which God is able to destroy a large 
army, since they are considered as ministers of the 
divine vengeance (Ex. 9:18-29; Josh. 10:11; Ps. 18:12, 
13; 78:47,48; 105:32; Isa. 30:30; 32:19; Ez. 13:11: 
Hag. 2:17; Rev. 7:7; 11:19; 16:21), (38:22, 23). 

7. Job is now asked, whether he can explain the 
workings of God in nature; e. g. how light is distributed, 
and the wind managed. Who has cleft the rocks, dug 
the gullies, made the depressions where the wady is? 
Who hath paved the way of space for the course of light- 

15(3 



ning? Who brings rain upon the uninhabited districts 
and fertility to the waste places? To what source do 
rain and hail and ice owe their existence? To all these 
questions, Job must answer: "Not I" (38: 24-33). 

9. Clouds and storms : Can Job dictate to the clouds 
and bring them to obey his orders? Will they bring 
water at his bidding ? Has he power to call the lightning 
at his will? What person among mortals possesses such 
powers, and what mind such intelligence? Who can 
empty the bottles of heaven or number the clouds? Can 
Job? Ah, nay, he cannot (38: 34-38). 



157 



NINTH CHAPTER (Continued). 



Jehovah Speeches. 

b. Ten Illustrations from the Animal World. 

Job 38: 39-39: 30. 

Illustrations drawn from the variety of God's provi- 
dence over the animal world. 

Turning from the greatness of God in inanimate 
nature, the author considers the wild roaming animals. 
' ' The strain of discourse passes from the inanimate crea- 
tion to the animate: from the heavenly bodies and atmos- 
pheric agencies to beasts of field, and forest, of land and 
water: to treat of their instincts and capabilities, and of 
the provision which their great Creator has made for 
their subsistance and well-being. This discourse has less 
sublimity and grandeur than the preceding. Yet care- 
fully considered, it is scarcely less rich in displaying the 
wisdom and beneficence of the Creator" (Cowles, p. 
207), 

The following ten cases are mentioned: 1. lion; 2. 
raven: 3. wild-goat; 4. hinds; 5. wild ass; 6. wild ox; 7. 
the ostrich; 8. war-horse; 9. the hawk, and 10. the eagle. 

1. Who tends the king of the forest with her young 
—the lioness and her cubs? Does Job traverse the plains 
in search of their food, while they lie waiting in their 
den ? ' ' Far from it ; he would sooner slay the robber of 
the herd, than drive its prey into its clutches". The 

159 



lion with its strength and vigility is nevertheless de- 
pendent upon God's kind providence (38: 39, 40). 

2. The insignificant raven, who takes care of it, and 
it's young that cry for food! Let the Psalmist answer: 
i 'He giveth to the beast his food, and to the young 
ravens which cry" (Ps. 147:9). Hear the Master 
answer: "Consider the ravens, that they sow not, 
neither reap ; which have no store chamber nor barn ; and 
God feedeth them; of how much more value are ye than 
the birds" (38:41). 

Perhaps it was consolation to the suffering patriarch 
to learn that if God would answer the cry of the young 
ravens, he would also hear his voice. 

3 and 4. The goats and hinds are jointly considered. 
Their course of life is beyond the access of Job. They 
bring forth, and rid themselves hastily of their young, 
which are robust and strong and soon able to take care 
of themselves. These wild creatures which live in the 
rocks, where food is scarce are provided for bv the Al- 
mighty (39:1-4) 

5. The wild ass is contrasted with the tame one. The 
former is unbound by halters and ropes; he lives not in 
the stalls or pastures; but in the barren wilderness and 
by the salt land. He scorneth the tumult of the city and 
the shoutings of the driver, to which his tame brother 'is 
subject. Who giveth him this great liberty, and maketh 
provision for him in these barren places, if not the Lord 
(39:5-8)? 

6. The wild ox as contrasted with the domestic ox, 
is unwilling to pull, altho he has the strength; he is not 
at home at the crib, for he cannot understand its useful- 
ness. If harnessed, he will not follow the furrow, nor 
work in the field. He cannot be trusted like the tame 
one. No one will put him to his work, for it is known 
beforehand that his service will not be trusted. Job 

1G0 



must learn that thus God has ordained contrasts, the why 
and wherefore, remaining a mystery to man (39:9-12). 

7. ' The ostrich has wings and pinions of unusual 
swiftness and is also endowed with feathers which would 
make brooding very easy and good. Yet she lays her 
eggs in the dust, and leaves them to their own fate where 
accidently the foot of man or the trample of wild beast 
may crush them. She is void of maternal love and care. 
God has not given her this instinct, possessed by nearly 
all kinds of animals, yet she has swiftness of feet, to 
scorn the horse and she can only be overcome by driving 
her against the wind. 

This striking passage shows to Job the diversity of 
God's power who sees fit "to create a bird wonderfully 
endowed with swiftness, to escape her enemies, yet so 
foolish as to leave her young at the mercy of every hos- 
tile foot" (Genung, p. 334), (39: 13-18). 

8. Beady for battle, the war-horse, with his long 
mane and limber muscles, so that he resembles the 
locusts, is next described. The glory of his snorting is 
terrible. He is restless, determined to go on, has no fear 
of arms or sword. Upon his back rideth the soldier, 
arrayed with implements of war, which excites him. The 
war-cry, is his joy. He raiseth his head; his tail projects; 
his mane fans the air. The trumpet makes him dance; 
he is ready for battle. It is a beautiful description of 
the Arabian war-horse. Who has given such instincts 
to the horse, Job or God (39: 19-25) ? 

9. The hawk by natural instinct, like the duck and 
goose, seeks his home in milder climate before the cold 
sets in. Job has no part in the wisdom with which the 
hawk is endowed (39: 26). 

10. The eagle flieth heights beyond the reach of 
man. He buildeth his nest upon dizzy crags and maketh 
his home beyond the reach of man. From thence his view 

161 



is unobstructed and lie can watch the battle field below 
and blood, his chief delight. Even the young by natural 
instinct suck up blood. Who giveth these fowls their 
instinct of home and food ! • Did Job ? 

What reason was there, therefore, for Job to adjudge 
God of unkindness, who was so compassionate to the in- 
ferior creatures, and took such a tender care of them; or 
to boast of himself, and his own good deeds before God, 
which were nothing to the divine mercies (cl. Matt. 
Henry, opening of C. 39). 



162 



NINTH CHAPTER (Continued) 



Jehovah Speeches. 

c. Job Overcome; the Higher Visions. 

Job 40-42: 6. 

To bring the matter to an issue, before proceeding 
any further, Jehovah, calls Job to account. After giving 
some nineteen illustrations from the atmospherical and 
terrestrial phenomena and from the animal world to 
show Job his ignorance of the providence of God over 
natural things, "he clintches the nail with one demand 
more, which stands by itself here as the application 
of the whole. It would seem, God paused a while as 
Elihu had done, to give Job time to reply, or to deliber- 
ate on what God had said; but, Job was in such confu- 
sion, that he remained silent and therefore, God here put 
him upon replying " (Matth. Henry, in loco). 

Job is forced to come forth from his place of retreat, 
alt ho hushed to silence by a guilty conscience, and un- 
able to meet Jehovah in His powerful display of His 
kindness. Job must answer. Having longed for an inter- 
view with God, he should now do, as he claimed he would. 

But, since Job had made that statement, things had 
changed in his mind. Thinking to win by the magnitude 
of his wisdom, as he had once won out over his friends, 
he cannot now. Elihu had paved the way. Job had not 
refuted Elihu, altho he had been requested to do so. A 
greater conception of God had caused him to remain 
silent. He had come to see thru new eyes. But Jehovah 

163 



will not let the matter pass by unnoticed. When He 
speaks, who can keep silent (40: 1, 2) ? 

Job has already learned the lesson in part. He comes 
forth no more with words, displaying mighty deeds and 
powerful words. He rests his case with God, and hopes 
for mercy. He humbly confesses his inferiority to God, 
and finds no words to form an adequate answer. He 
knows too well, that the voice of God has spoken truth. 
Truth is a stubborn thing. Job had learned it. He can- 
not now in the presence of the Almighty, speak. Hence, 
he is resolved to lay his hand upon his mouth. He humbly 
bows before the Father's love (40: 3-5). 

Jehovah's Second Discourse (40: 6-42: 6). 

"The second discourse of Jehovah (40: 6-42: 6) is in- 
tended to supply what is still lacking, as to this point, 
to constrain Job fully to recognize the justice of God in 
all that He does, and in this way to vanquish, the last 
remainder of pride and presumption in his heart. It 
accomplishes this end by a twofold method. First, by 
the deductive method, of severely censuring the doubt 
which Job had uttered as to the divine justice; and by 
vindicating God's sole and exclusive claim to the power 
requisite for exercising sovereignty over the universe 
(40:6-14). Next by the indirect method of attacking 
his pride, thru a lengthened description of two proud 
monster-beasts, mighty creations of God's hand, which 
after all the amazing wonder which their gigantic power 
calls forth, are nevertheless only instruments in the hand 
of the Almighty and must submit, if not to the will of 
man, at least to the will of God, who crushes all tyran- 
nous pride" (40: 15-41: 26— cl. Lange-Schaff, p. 618). 

Job is rebuked by Jehovah because of his silence. His 
presumption that God did him injustice is laid bare as a 
falsehood. God challenges Job again, similar to what 

1G4 



He did in the first speech. Out of the whirlwind He yet 
speaks, thereby showing His majesty and divine veiling. 
He calls him once more to answer Him and requests him 
to prepare for the conflict. There must be a reply this 
time, whether Job wishes to give one or not. Job must 
meet his Maker. He must exonerate God's justice, which 
he had subjected to criticism. He must declare the jus- 
tice of God, which altho implied in His first speech (38: 
13-15), yet had not been explicitly stated. 

Will Job dare to nullify the divine justice and con- 
demn the divine bar to liberate himself? Has he an arm 
equal to that of the Almighty, and can he speak as the 
voice of God (6-9)? 

If so, Jehovah ironically proceeds, Job must have 
divine attributes, and claim for himself, divine power. 
He must put on dignity and honor, majesty and power. 
The inconceivable and impossible, must take place. Job 
must be like God. Then he can do as he wishes; then he 
is able to allow his powers to flow and abase the proud 
and stamp out the wicked. If Job can do these things, 
Jehovah will vindicate him and Job will be able to stand 
on his own righteousness. But, this is the impossible. 
Job's right cannot save him (10-14). 

To show Job, that his own righteousness cannot save 
him and to convince him that he is incompetent to rule 
over men and so vindicate his self-righteousness, Jeho- 
vah shows the great powerful monster, "Behemoth" 
(marginal reading, hippopotamus). If Job had power 
over the universe and over man, let him show his power 
over nature. Behold this monster, whatever it may have 
been (mammoth, rhinoceros, hippopotamus), which 
laughs at the action of men. Yet it is created as well as 
Job is. This monster eats grass like an ox; he is a 
"graminivorous", with strength in his loins, muscles in 
his belly, with a heavy tail, with powerfully built sinews 

1G5 



knit together, with monstrous limbs and powerful bones, 
the king of the animal creation. God has endowed him 
with his weapon, wherewith he claims his prey. He 
roams the mountains, sheltereth beneath the trees, trem- 
bleth not for floods. Indeed a giant! How can any man 
take him, when he is watching or pierce his nostrils or 
entrap him in a snare? It is an impossibility. The ani- 
mal is beyond Job's power (40: 15-24). 

The other monster to which reference is made, is 
called "Leviathan" (crocodile, marginal reading). Like 
the Behemoth, this monster is foreign to Palestine. Per- 
haps his original home was Egypt. He is also a giant. 
Can he be caught by hook, or net, or spear ! Let Job try 
and be convinced of his powers. This giant is not persu- 
aded by words, or tamed like a bird or bound like a serv- 
ant, or sold on the market, nor shot thru with arrows, 
nor pierced with harpoons. He who meets him in battle, 
will never be able to try it again. It will be the last of 
him. He is too much for the power of man. He who 
attacks him does so, foolishly. None dare stir him up, 
nor can any stand before him. "If none dare to stir up 
this creature which God has made, who will stand before 
God who created him, or venture to contend with him . . . 
As none dare to contend with God, so none have any 
ground of contention with Him. None hath given aught 
to God, so as to have a claim against Him, for all this 
under the heavens are His" (Davidson, Job, p. 282). It 
is a futile attempt to strive with such a Being. Espe- 
cially, because God is never guilty; because He is under 
obligations to none. Job had complained that his right 
had been inverted, but what right did Job have over 
against Jehovah? Did He not give all? Is not every- 
thing dependent upon Him? The application falls in the 
middle of the speech, as appeared before in one of the 
other addresses (C. 31: 35-37). Jehovah does it so pow- 

100 



erfully that it is not necessary to do it at the end any 
more (cl. Kenkema, p. 288) (41: 1-11). 

The powerful monster is fully described, and a cor- 
responding animal has been hard to find. His frame and 
strength are alluded to. His members are described with 
great care. His face is first of all described. Who can 
uncover his outer garment (marginal rendering, v. 13), 
i. e. the part which covers the teeth and laps over! What 
man dare follow the example of some little birds which 
go in the mouth and gather insects out of it (cl. Sehaff- 
Lange, p. 823) ! Who can open the doors of his face, 
i. e. his month? Everybody has respect for his teeth 
and people stand at a distance (12-14). 

Secondly, the strength of his scales are weighed. It 
is claimed that he has seventeen rows. These are his 
shield. They are held as if thev were riveted together 
(15-17). 

Thirdly, the power of his breath is described. "The 
animal is said to inflate itself, as it lies basking in the 
sun and then force the heated breath thru its nostrils, 
which in the sun appears as a stream of light" (David- 
son, Job, p. 284), (18-21). 

Fourthly, his muscles are spoken of. They are well 
developed, hard as a stone, firmly built, so that he is a 
terror to everyone. He is so built, that men fear him. 
Even the most courageous takes to his heels at his ap- 
proach. Why! because no sword, nor spear, nor dart, 
nor point-shaft, can reach him. Iron is warded oif by his 
scales; brass is like rotten wood; he minds not the arrow 
and the sling makes no impression. Clubs are as chaff 
and the javelin has no effect upon him. No human 
weapon can pierce his armor (22-29). 

Fifthly, his lower part is described. It is compared 
with sharp pot-sherds, so that he leaves "his foot 
prints" upon the mire as he moves along (30). 

■107 



Sixtly, his power displayed in the water, is shown. 
He leaves his traces in the sea. Foam and scum follow 
his trail. Great sea-monster, he fearless, feared by all 
(31-34)! 

After such a powerful description of the forces of God 
and of His love, Job comes to insight of the great secrets 
of life. Jehovah has overwhelmed him. His troubled 
soul, is now anxious to come into closer union with 
Jehovah. Job comes to better things. Without any hope 
of reward, the sufferer bows before the greater rule and 
goodness. He sees that the Lord can do all things, and 
he confesses that His purpose is the determinating factor 
of man's life. The sovereignty of God, stands unchal- 
lenged. Job humbly worships it. Come what may, God's 
will stands supreme, to whom every sufferer must 
submit. 

He now sees how wrongly he has accused God. He 
now confesses that he has passed judgment without 
knowing its issues. He now prays, just as Saul of Tar- 
sus, when en-route to Damascus, where he met Jesus, 
whom he persecuted. New visions are his delight. New 
thoughts have been born in his heart. A new world view 
has dawned upon him. He recognizes things which he 
had never seen before. 

And now he comes, deeply humbled. No more con- 
cerned with God's providence. He knows it must be 
good; yea it is good. He comes now with a burdened 
heart and a contrite spirit. He repents in dust and ashes. 
Not hidden in his own bosom, but in the bosom of a 
Father's love, Job finds rest. Job sees a Father's heart 
in which he enters into rest. Viewed from the other side, 
from God's side, Job now understands, and his troubles 
wane, like the night at the break of day. He enters upon 
a new era. He lives in a higher life. He sees a greater 
God. He entertains better conceptions of God and man. 

108 



JOB'S RESTORATION. 



Epilogue. 
42:. 7-17. 

Job being corrected, the sublime majesty disappears. 
The friends, altho silenced by Job and reproved by 
Elilm, must of necessity receive correction from the 
courts higher, than man. 

Jehovah directs His instruction to Eliphaz, the Tem- 
anite, the first speaker of every cycle, and thru him to 
all the three friends. Jehovah sides in with Elihu, and 
proclaims that His wrath is kindled at their behavior. 
They are commanded to make retribution. They must 
offer up for themselves a burnt offering "consisting of 
seven bullocks and seven rams". Job is requested to 
intercede in their behalf and it is promised that his 
action will be heard (7, 8). 

Obeying the divine dictum, the offerings are brought 
and the restoration of the friends follows. No mention 
is made of Elihu. This fact must be looked upon as im- 
portant. He must have been, as he hailed himself to be; 
God's spokesman (9). 

The restoration of Job and his friends being accom- 
plished, prosperity follows the way of Job. Society re- 
ceives him again; Jiis loved ones attend him; his friends 
express their condolence; his wealth becomes great; chil- 
dren are added to his home to bless it. One hundred 
forty years the patriarch is yet permitted to live. Four 
generations he is yet permitted to see of his own descend- 
ants. He dies being old and full of years. 

169 



SECTION III 



THE RELATIVE VALUE OF THE SOLUTIONS 

OFFERED. 

Chapter 10. Suffering and Saintsliip (Prologue). 
Chapter 11. Suffering and Sinfulness (Friends). 
Chapter 12. Suffering and Suffering (Job). 
Chapter 13. Suffering and Chastisement (Elihu). 
Chapter 14. Suffering and Surrender (Jehovah 

Speeches). 
Chapter 15. Suffering and Divine Sovereignty (Whole 

Book of Job). 



171 



TENTH CHAPTER. 



Suffering and Friendship. 
(Prologue.) 



173 



" Blessed is the man that 
endureth temptation, for when he 
has been approved (tried), he shall 
receive the crown of life, which 
the Lord promised to them that love 
Him". 

James (1:12). 

" Deliver ns from evil (evil-one) ". 

Jesus (Matt. 6.13) 



174 



TENTH CHAPTER. 



Suffering and Saint ship. 
(Prologue.) 

With the material before us, it now seems proper to 
differentiate and correlate or extricate, as the case may 
be, the various views presented, in order to determine, 
if possible, the reason why good men suffer, and unfold 
a plan tenable, under which the great sufferer enters into 
rest. The task is more difficult than may be appa- 
rent. A stream has many tributaries and various sources 
feeding it. Beyond the thought of mankind in general 
and Job in particular, unseen forces are found operating 
upon our surroundings and lives; some of these are kind, 
others, unkind; some bring weal, others woe; some bring 
prosperity, others adversity. With these hidden forces 
our subject is closely allied. Furthermore, it must be 
remembered that many thoughts are brought to light 
and many facts unfolded which must be held in the back- 
ground, less too many trees hide the mountain. 

Treating the material in its chronological order, we 
find ourselves face to face with the prologue, and conse- 
quently with Satan's theory of saintship. He maintained 
that Job's religion rested upon hypocrisy. The faith of 
the perfect and upright man of Uz is impeached at the 
instance of Satan, the adversary, who enters the train 
of the Most High, as the sons of God make obeisance to 
their King. His mind being arrested to Job's behavior, 
the adversary brings accusation against the greatest of 

175 



the sons of the East. The charge preferred is that Job 
is good, because he is blessed. Job is rewarded for a 
good conduct. He worships for selfish interests. The 
stream flows his way. He has no hills to climb, no obsta- 
cles to remove, no mountains to pass. His path hath 
been made straight and roses are strewn by the wayside. 
Goodness has fallen upon him, as the dew from heaven. 
Success crowned every effort of his. His material and 
domestic weal are gauges of his religious life. The more 
he receives the warmer his love to his God, the higher 
the temperature of faith. If a halt should come and the 
divine favors would cease to flow, his religion would dis- 
appear; it would go down as the quick-silver in a barom- 
eter on a cold wintry evening. If the wheels of his pros- 
perity were blocked; if the current of the stream of life 
were reversed and heavy seas and disastrous waves 
strike his bark; if prosperity became adversity, weal 
were changed to woe, then Job would renounce his God. 

Satan attributes Job's piety to the free bestowal of 
God's blessings. Job is religious, in so far only, as it 
serves himself. Hence his religion was none other but 
humanism; in the truest sense, hypocrisy. 

This was an awful charge to make against one whom 
heaven had declared "perfect and upright". It was, 
therefore, a charge against God's own testimony. Many, 
therefore, rightly think, that in its last analysis not Job 
the righteous, but God the attestor of that righteousness 
is the object of attack by the pernicious fiend (el. Bav- 
inck in Benkema's Introduction to Job, Kuyper-Engelen 
Gods, J. M. P. Smith, et al.). 

Satan's theory is to be tried. Job is given into his 
hands, evidently with a twofold intent — to test the saint- 
ship in Job, and to unmask Satan as a falsifier. 

The pestiferous enemy gladdened with his oppor- 
tunity, hastens to execute his extra-liberty. Helplessly 

176 



Job stands over against the gigantic foe, as lie deprives 
Job of all his enormous possessions and of his ten chil- 
dren. The calamity was an awful blow to Job the Great. 
Yet it did not make Job an atheist, as Satan had claimed 
it would. On the contrary, it makes Job the hero of faith. 
He stands worshipping his God, amid his deep sorrow. 
He climbs to one of faith 's highest peaks, as he cries out : 
"Jehovah gave, and Jehovah hath taken away; blessed 
be the Name of Jehovah". 

Unwilling to own defeat, Satan the Cruel, seeks per- 
mission to impair Job's health. Closer he could not 
come. God hedges his servant from complete destruc- 
tion. But, this was as near as any care to have it. Satan 
chooses that awful disease which brands Job as an out- 
cast of civilization. On yonder ash-mound, without the 
city walls, he sits, nursing his sores with a potsherd, a 
disgrace to all mankind, mocked by all who passed that 
way, entertaining an inevitable end. 

And Job's wife, accepts Satan's theory. Prosperity 
gone, and affliction his lot, she urges him to curse God 
and die. If Satan's theory were true, Job had better fol- 
low the advice of his wife; but since Job knows it to be 
wrong, he does it not. The sufferer is aware of a provi- 
dence which sends both good and evil, and he, therefore 
rightly repudiates his wife's unbelief. Job had outwit- 
ted Satan, altho he was not aware that Satan was bring- 
ing this upon him, thru God's permission. Job stood the 
second trial, altho, perhaps, not as firm as the first one. 

The battle had been fought. Satan's word undone, 
instead of Job's faith. Satan has not shattered Job's 
religion, as he had purposed; but he did shatter his own 
theory. Job worshipped God, tho deprived of his great 
interests and afflicted with a disease, supposedly incur- 
able. Trying to unmask Job as a hypocrite, Satan stands 
guilty of falsehood, before God. Come what may, Job 

177 



shows, as he later, in one of his best moments declares: 
4 'Yet shall the righteous hold on his way, And he that 
hath clean hands shall wax stronger and stronger " 
(17:9). Satan retreats, at least seemingly, since he 
appears no more openly upon the scene. He was defeated ; 
Job had won out. Unbelief lost ; faith triumphed. False- 
hood was placed where it should be — with the devil and 
his train; religion was disclosed as a possession treas- 
ured far beyond personal interests or earthly treasures. 

There was no other way. God's word is true. With 
Job's, God's integrity had been challenged. Both the 
righteousness of Job and of God hung in the balance. If 
Job was declared "perfect and upright" by God Him- 
self, then afflictions of no type could alter it. Job stood, 
as do all the children of the Most High, in God. This 
was his stronghold; hence God did not fail him, when he 
needed Him most. Satan's attempt to overthrow the 
foundation of the righteous was futile. His theory of 
saint ship wrong. . 

And this prologue tells us how even, when suffering 
comes in abundant ways, faith holds on its way. Nothing 
can sever the servant of God from the love of God. The 
impeachment of Job becomes the impeachment of Satan 
instead. Satan is unmasked as the great deceiver. "He 
was a murderer from the beginning", says Jesus, "and 
standeth not in the truth, because there is no truth in 
him" (John 8:44). This charge which Jesus preferred 
against Satan, is fully seen in this instance. Hence, it is 
hard to see how modern scholars can say that the Satan 
is not the Satan of later times (cl. Watson, Peake, Cald- 
well, Biblical World Jan. 13, p. 32, et al. in loco). It is 
true, some trace these sources to the Arabic jinn, the 
Babylonian Tiamat (the dragon-monster of the abyss), 
the demons of Persia, the evil spirits of Egypt, in short 
the evil spirits of folklore, and maintain that since the 

178 



article is here used (the Satan), that the personality of 
Satan was only a common name. Bnt the article is some- 
times used with an appellative (cl. Harper, Heb. Syntax, 
p. 21) and why not here? 

But be that as it may, Satan is the adversary. This 
is the meaning of the word; one who opposes. In its 
general terminology, even the angel of Jehovah carries 
this name, as he opposes Baalim in his futile attempt to 
oppose Israel (Num. 22: 22). The description given here 
of Satan, however, corresponds to the N. T. description, 
and one cannot help, but feel inclined to make it a 
proper name (cl. Davis, B. D., art, Satan for a compara- 
tive study). That Satan is only referred to in a few texts 
in the 0. T. need not cause surprise. The noise of battle 
is most marked when two opposing armies meet. The 
closer one moves on to Golgotha, the greater, the role 
Satan plays (cl. Kuyper, De Engelen Gods, p. 208). 

It is a fact that Satan does the evil and that God per- 
mits it. He is not co-equal, nor co-existent with God, 
but subordinate. Davidson calls him "the minister of 
God's providence". And Green says: "It is Satan 
actually exhibited in the attitude of a servant of God and 
made subservient to the discipline and training of His 
people ' '. 

Interesting inferences and deductions can be made 
from this incident. God's providence rules both the good 
and evil. Satan is dependent of, not co-ordinate with 
God. He is the archenemy of God and His people. He 
is man's chief adversary. As Milton puts it, when he 
makes Satan say: 

"To do ought good, never will be our task, 
But ever to do ill, our sole delight, 

As being the contrary to His high Will 
Whom we resist." 

179 



Majestic and sublime, the sovereignty of God is de- 
scribed. Heaven (the sons of God), earth (Job) and hell 
(Satan) bow before His adorable Majesty. And, Satan, 
what a force of evil! And faith, what a battle! Yet, how 
true to life! 

Here then is a problem solved. Satan's theory that 
there is no disinterested goodness, falls flat. Job shows 
the world for all time, that faith is not conditioned upon 
outward prosperity. Come what may, the darkest mo- 
ments are followed by the greatest light. Perhaps Job 
had never given such expressions of faith before. It is 
only when we are tried, that we know our own strength. 
It is only by test that we know the true strength of our 
faith. Times of persecution have always given the most 
purified church and the loftiest expressions of union to 
God. 

True religion stands above every personal interest. 
The interest of God, beyond any personal comfort. The 
glory of God stands above the glory of man. Job's be- 
havior has shown to all ages, that prosperity does not 
necessarily mean religion. In adversities faith has shown 
its highest peaks. Therefore, "we glory in tribulations' ' 
(Bom. 5:3), and are "patient in tribulation" (Rom. 
12:12), (A. V.). 

Loyalty to God, is man's first duty. It is the chief 
end of the law. ' ' This is the great and first Command- 
ment" (Matt. 22:38), (R. V.). "Seek ye first the king- 
dom of God and His righteousness; and all these things 
shall be added unto you" (Matth. 6: 33), (A. V.). This 
is what Job teaches us. His sufferings do not deter him 
in his course; "the vain efforts of Satan to induce the 
patriarch to sin, resulted in disciplining his character 
and maturing his faith in God" (Davis). Holding on, 
is the key-note. It is no trick to play pilot when the sea 
is calm, but it is when the storm rages, and the billows 

ISO 



roll and the foaming scum endanger the ship. It is easy 
to play the role of a Christian, when sunshine falls beau- 
tifully upon our pathway; but to have faith, when as it 
seems heaven is concealed from view, when the mists of 
doubt and unbelief hover low over us, when adversity 
comes to be our lot, then to hold on our ordained way, 
that is faith. That is just what Satan said was impossi- 
ble; but faitli shows that it is possible. Suffering for the 
child of God is, as Moulton has said, "a test of saintship, 
made the more severe, as the saintship is stronger to 
endure ' '. 

For Job, such a test was harder, since he had not the 
revelation which we are permitted to enjoy. We profit 
by his experience. For him, there was only one answer 
to the problem. God is absolute sovereign and it is for 
him to accept not only good, but also evil from His hand. 

For us, the experience of Job is of great value. We 
see Satan our arch-foe attempting to undo the very foun- 
dations of the righteous, if he but could. Job resisted 
faithfully the assault. Men will believe and do believe 
in God and hold to Him irrespective of external reward. 
Knowing Job's experience and seeing his faitli, we, who 
behold thru a higher revelation which has come to us in 
Jesus Christ, should put ourselves in readiness for meet- 
ing the giant-foe. Let the whole armor of faith be put 
on. Our religious motives must ever and anon stand for 
the glory of God. Piety must stand above sufferings; 
virtue above rewards. And in the dark hours when 
temptations befall us, let us follow the man of Uz, in 
showing a faith firm and strong, more desired than 
earthly treasures or parental ties or marital love. 



181 



ELEVENTH CHAPTER. 



Suffering and Sinfulness. 

Theory of the 
Friends. 



is.°> 



' ' Brutus hath riv 'd my heart : 
A friend should bear his friends infirmities, 
But Brutus makes mine greater than they are' 

Shakespeare. 



184 



ELEVENTH CHAPTER. 



Suffering and Sinfulness. 
Theory of Friends. 

Unable to pierce Job's heart with his venomous darts 
and so disjoin faith in God by willful disguise and terrific 
blows, Satan, retorts to seemingly less drastic, tho in 
reality quite harsh methods. Job had, with divine aid, 
warded off successfully that false accusation, that merce- 
nary motives prompted his religious activities. Power- 
fully, the enemy had attempted to blackmail him as a 
hypocrite; amazingly, Job had silenced him. Job wor- 
shipped better, spoke firmer, exercised faith stronger, 
after the assault. 

What a fixed faith in God came forth, when Job was 
tried! How he clung to God, tho deeply mourning his 
huge possessions and loving children! What a solace 
and inspiration the temptations and faith of Job has 
been to the afflicted and suffering world in which we 
live! Dearer than earthly treasures, parental affection 
and marital love had been Job's faith. How it reminds 
of the saying of Jesus : ' ' He that loveth son or daughter 
more than me, is not worthy of me. And he that doth 
not take his cross and follow me, is not worthy of me" 
(Matth. 10:37b, 38). Dearer than his children and his 
cross, had been the Almighty, whose service he sought, 
whose will he obeyed, whose providence he accepted. 

IS 5 



Not content in reducing Job to such deep humilations, 
Satan seeks to unlink the tie that bound him to God by 
a theory in vogue in Job 's time. Satan uses every avail- 
able method, seeking whom he may devour. Ho had 
successfully gained entrance into Job's wife's heart. 
Yet unsuccessfully dethroned the Master. He now seeks 
it by claiming the friends as his champion, tho indi- 
rectly. The theory which the friends uphold, worked 
exactly in the way Satan wished to have it done. 

Unmasked as a pretender, as a liar, Satan makes no 
pretence to seek divine favors, but goes on his secret 
course, using the powers available, if possible to crush 
Job's faith. Now he works thru the three friends, who 
had come to see Job. 

Hailing from three different places, the friends upon 
hearing of Job's calamity, mutually agree to calm the 
beating heart and console the suffering spirit of their 
friend Job. With splendid motives and good intent, they 
hasten to the deserted habitation without the city gate, 
and place themselves at a distance of Job. Old men they 
were; well meaning; pious men; religious men; friends 
they were. If they had only been enemies; if they had 
only been irreligious! It would not have been so hard. 

The friends hail from one school of thinking. They 
have a common theory to present; hope a common hope; 
speak a common course of argument; pass a common 
judgment upon him, whom they hail as their friend; once 
the greatest of all the sons of the East. 

The friends come and set themselves at a distance. 
Seven long days, and yet no word to say; no comfort to 
utter; no consolation to give. Why had they come, if not 
to cheer and greet, to love and be loved? Why had they 
changed their purpose? Why did they not invert their 
mission? Ah, they are Satan's tools to aid him to undo 
faith, if it were possible. Friends, they purport to be; 

1S6 



enemies they are. That silence was enough to break any 
man's heart. If they had only staid home! Wise coun- 
sellors, they are; a monopoly of wisdom they possess, as 
Job well says when he ironically attacks them. 

Are we surprised, that Job writhing in pain and 
bleeding at heart, breaks the groans with a passionate 
outburst, cursing the day of his birth and the night of 
conception, preferring death to life ? What is life to Job, 
when his most intimate friends will not speak, whose 
presence adds "a free aggravation to Job's intolerable 
woe" (Green, p. 112)? Yet, tho Job's cursing of his 
birth-day is apparent, he does not renounce God, as Satan 
was hoping to hear him do. 

When Job speaks in agony and affliction, the friends 
are ready to speak. Filled with a preconceived theory, 
tha£ calamity and adversity were manifesto of sin, a 
theory current in the Orient (cl. Hoekstra, p. 2), they are 
ready, not to console, but to pass judgment. They will 
debate with Job at this hour and accept the affirmative 
side of the proposition: Resolved, that Job is suffering 
because he is guilty of some great crime. Just think of 
it, debate with a friend about such a theme, when they 
have known him, and trusted him and seen his ways 
among men, and known him as a great and good man 
(cl. 0. 4) ! Debate, with a dying friend, since Job's ill- 
ness was, according to current belief, incurable! What 
pastor would thus shepherd his sheep, in the last 
moment, not to say anything about a wolf! The poet 
may sing: 

"0 friendship! of all things the 

Most rare, and therefore most rare, because most 

Excellent; whose comforts in misery 

Are always sweet, and whose counsels in 

Prosperity are ever fortunate." 

187 



But for Job, friendship brings misery, pain, heartache, 
rebellion. 

The friends are not content with one cycle, but keep 
it up until three cycles are passed (except Zophar, who 
disappears at the end of the second). They keep it up, 
until the afflicted servant of God overthrows their argu- 
ments and silences them to speak no more, because they 
have no more to say. 

Eliphaz takes the initiative. Bildad follows, Zophar 
closes the cycles; Job replying to every one after each 
has spoken. 

Each cycle becomes more intense, with each address 
the breach becomes wider, with each turn the subject 
becomes more heart piercing, and the warmth increases 
as the turns multiply, until Job is openly accused by 
Eliphaz of gross sins. It is as Peake says: "They deal 
gently with him at first, but with each cycle of speeches, 
the debate grows more and more embittered" (Suffering 
in the 0. T., p. 88). 

Trying to decipher the enigma of life, and harmoniz- 
ing the suffering of a righteous person with the provi- 
dence of God, upon a death-bed! The word picture and 
scene and character presentation are graphic, at times 
beautiful, at times grand. 

The importance of the debate cannot be estimated too 
highly. About one-half of the Book of Job is devoted 
to this great debate. 

Eliphaz bases his authority upon a vision; Bildad, 
upon tradition; Zophar, upon consensus of opinion. 
Harper used to call Eliphaz a prophet, Bildad a sage, 
and Zophar a layman. 

The friends in the debate cannot speak as Job. They 
have not his faith, nor his experience. They have not 
drunk the bitter cup, nor faced death as Job does now. 
They have a theory as old as the patriarchs, around 

188 



which superstition clusters belief even to this day. It is 
a theory, that's what it is. It is a theory of life, void of 
experimental knowledge, picked up by the way-side and 
slung at random at those in affliction and distress. 

It must be admitted, that it is exactly the cycles of 
speeches which brings out fully what the friends believe. 
It is these, taken collectively upon which we form our 
opinion of the friends. 

In the first cycle of the debate, the friends uphold 
loftily the perfections of God: Eliphaz, His purity; Bil- 
dad, His justice; Zophar, His wisdom (so Harper, in un- 
published lectures; Peake, Job, p. 10). But Job, wise 
as he was, can excel the friends in unfolding these at- 
tributes of the divine Essence. The friends, have noth- 
ing, however, but a one-sided God; no Father of kind- 
ness in the sense as the Jehovah speeches give it. They 
argue a priori that Job must be guilty of some great evil, 
without designating what that evil-deed is. Suffering is 
a manifesto of God's wrath, hence the conclusion that 
Job is sinful. Some heinous crime must have been com- 
mitted by the suffering patriarch. Job is guilty before 
this majestic. All-wise Being. Hence, all three urge a 
return unto God. 

In the second cycle, the friends take a common 
ground, and argue from the basis that the evil-doers are 
speedily cut off. The picture of the sinner's destiny is 
vividly set up — its aAvfulness and terribleness is enough 
to frighten anybody. The speeches are animated by Job's 
rebellious attitude. They cut deep into the wounded 
heart. They leave the sufferer without hope. Doom, 
devastation and judgment is all that is presented. 

In the third cycle of speeches, Eliphaz and Bildad ap- 
pear alone with Job. The subject becomes more specific. 
Eliphaz, tho closing tenderly and exhorting for a return, 
brings five charges against Job, every one of which is 

189 



based upon assumption. He classifies Job with the 
wicked rich of his day, and ascribes their sins to him. 
His speech terminates with a beautiful picture of bliss 
and restoration, if Job will but return. Bildad has not 
much to add. He simply compares the greatness of God 
to the inferiority of man and ends rather hastily and 
abruptly. 

It is not easy to discriminate in these speeches, the 
exact position. Truth and error are so diffusedly min- 
gled, that only careful study can detect the course of 
argument. It is, however, clear that the friends use the 
deductive method. They see a pure, just and wise God 
ruling all things. They see Job's sufferings. Hence they 
conclude that, since God's rule is perfect, therefore Job 
must suffer as an evil-doer. Consciously or unconsciously, 
Job must be guilty of some crime, for which he and his 
children suffer. 

The friends were right in declaring the perfections of 
God. Let no man take aught from these. 

The friends were right in declaring the sovereignty 
of God. The fact is beyond controversy. 

The friends were right in declaring that God pun- 
ishes sin. The wages of sin is death. "The way of trans- 
gressors is hard" (Pro v. 13:15b. "The end of the 
wicked shall be cut off" (Ps. 37: 38b). 

The friends were right in maintaining that God's 
favor is conditioned upon true character. "Wait for 
Jehovah, and keep His way; And He will exalt thee, to 
inherit the land" (Ps. 37:34). "Mark the perfect man, 
and behold the upright; For there is a happy end to the 
man of peace" (Ps. 37: 37a). 

The friends were right in connecting sin and suffer- 
ing. "The soul that sinneth, it shall die" (Ez. 18:4). 
Haman suffered for his misdeeds (Esther 7); David, for 
his sin against Uriah (II Sam. 12:7-12); the adulterer 

190 



gets his deserts (Prov. 6:26-35); Belshazzar's revelry 
ended in disaster (Dan. 5). Israel went to Babylon and 
suffered deportation for its sins (cl. all the prophets). 

The friends erred in their theory of retribution. The 
truth that God punished sinners was applied to Job in 
such a way, that Job was considered an awful sinner. 

The friends were wrong in upholding an orthodoxy 
incompatable with the world and life view of the uni- 
verse. 

The friends were wrong in specializing generalities. 
They singled out all suffering as a personal result of di- 
rect sin. 

The friends were wrong in applying their theory un- 
reservedly to Job. 

The friends were wrong in catenating Job's suffering 
with the gentlemen's sins (if this expression is permissi- 
ble) of his day. 

The friends were wrong in upholding their theory 
with an intent to cater to the divine pleasure. 

The friends were wrong in explaining Job 's suffering 
out of his sinfulness. Job explained his sinfulness, due 
to his suffering. 

The theory of the friends made Job's suffering a re- 
sult of some sin which he had done. Suffering was to 
them a manifesto of sinfulness. They forget, or else do 
not know, that it also could be for testing saintship. They 
well present the attribute of God as revealing a detesta- 
tion of sin; they forget, or else do not know, that it might 
equally be a revelation of love. The friends' conception 
was one-sided. They see only the wrath of God. They 
see only that God hates sin. They cannot see that God 
has also a purpose with His children, whom He loves, to 
whom He sends^ the rod of love, for whom He loveth, He 
chasteneth. It is this part of the moral order of the uni- 
verse which they left untouched. It is this "part what 

191 



Job most needed. It is this part which is the hope and 
consolation of all who love their Savior, which they 
failed to apprehend. 

Consequently, Jehovah after deliberating Job, speaks 
against the friends. They are condemned because they 
have not spoken the thing that is right of God, the Most 
High, as did His servant Job. They have only spoken 
partial truth. They failed to speak qf God 's government 
over His people. They spoke merely of God's rule over 
sinful man; they neglected to speak of God's rule over 
redeemed man. 

If the friends could have had their way, the world 
would lie hopelessly combating the afflicted righteous. 
The greatest of men fail to pronounce the great mercy of 
God. God must do this thru His servant Elihu and thru 
His own manifestations. 

O dreadful world ready with a doom and destruction 
upon him, who falls into the training of faith. The theory 
of the friends is too often adhered to in our day. Men 
do not differentiate between the twofold administration 
of God's government. Because, floods sweep away a 
thousand or more in Ohio; because, brave men say: 
ladies and children first, when the ill-fated Titanic 
rushes to the deep with sixteen hundred souls; because, 
war befalls a city and death and destruction befalls the 
inhabitants; because, eighteen were killed when the 
tower in Siloam fell (Luke 13:4), " think ye that they 
were offenders above all men?" The friends, would 
answer: yes; Jesus, would answer: no. 

There is a suffering for sin; there is likewise a suffer- 
ing for saintship. 

The friends were aiding Satan in his destructive 
ways. Unconsciously, they lend a hand to the terrible 
enemy. Their words went deep into the wounded suffer- 
er 's heart. Poor counsellers, they were indeed. Satan's 

192 



right hand to irritate, to isolate, to hasten Job's infidel- 
ity, if God had permitted. 

It is this sad spectacle which pains ns. When men 
and women, our friends, onr fellow-Christians, take a 
stand with these friends and assist the enemy. We can 
bear it of the world, because in the world we shall have 
tribulation. But to receive it from God's own people is 
indeed hard. 



198 



TWELFTH CHAPTER. 

Suffering and Suffering. 
(Job.) 



195 



"Tho He slay me, yet will I trust Him." 

Job. 



TWELFTH CHAPTER. 



Suffering and Suffering. 
Job. 

As we turn to the suffering patriarch himself, we are 
astonished to notice the various moods of his faith. Ex- 
tremes are here marked. A second thought brings amaze- 
ment, that the pendulum of faith can swing hither and 
thither. A deeper reflection, however, upon his condi- 
tion and times, brings calmer views. Eeligious experi- 
ence has no stated equilibrium, not any more than the 
humidity of the atmosphere, as the experience of God's 
people manifests. Both day and night are essential ele- 
ments in our lives. Clouds and rain, as well as sunshine 
and drought are necessary to fertility. Gold can only be 
refined thru fire. Hence various elements enter into the 
make-up of Job's faith. His faith is not always evenly 
strong; nor equally warm. He has no equilibrium of 
faith, because he moves in a changeable world and wres- 
tles with imperfections. 

Job's faith is not always in an operative mood; his 
hope is not always a present inspiration; tho his faith 
never sinks to blasphemy, as Satan had predicted, and 
his hope is never completely blighted. 

Job was pronounced "perfect and upright" by the 
Almighty. And, still he deals with imperfections and 
sin. What a paradox; yet not a contradiction. As "per- 
fect", he was in a justified state. He was perfect thru 

197 



faith in a promised Messiah. As "upright" he was con- 
sidered in his daily, sanctified life. It was the result of 
his being perfect. It refers, therefore, to his sanctifica- 
tion (cl. Van Gelderen, p. 12). 

Yet, irrespective of these divine annunciations, Job 
struggled with sin and sinful men. His case reminds us 
of what John says: "Whosoever is begotten of God, 
doeth no sin. because his seed abideth in him and he can- 
not sin, because he is begotten of God" (I John 3:9). 
"If we say that we have no sin, we deceive ourselves, 
and the truth is not in us" (I John 1:6). This twofold 
characteristic of the Christian is also to be borne in mind 
in considering Job. 

Job was perfect in the justification of his Eedeemer. 
He was upright in the sanctification of the regenerated 
life. In his struggles, he manifests himself as a man yet 
of this imperfect life. Hence, the successive stages of 
faith and unbelief, light and darkness, which are marked 
in his great struggle. 

The trials of Job were the counterpart of Satan's 
charge. Satan had said that they would upset his re- 
ligion and cause a breach to come between him and his 
God. The contrary is, however, true. The experience 
thru which Job passed moulded his character and 
brought him into a larger vision of life. The sun shines 
brightest after the storm. Post nubila lux — after the 
storm light, ^The darkest moments are succeeded by the 
greatest light. In his deepest agonies. Job gives birth 
to the loftiest expressions of faith. It was good for him 
to be afflicted. 

But Job was not always in the skies. How could he 
be! Was not his pain pressing him on every side and 
forcing him almost to despair? What burdens he had 
to carry! What blackness of darkness enveloped his 
visions! What struggles must even the righteous endure! 

198 



What sins arise even around the best, when the veil is 
unrent! God help His people to hold on their way! 

Job was a good man, perfect and upright. But the 
why and wherefore, of all his sufferings were a mystery 
to him, as long as he did not see God. Here is a "great 
soul struggling with the mysteries of its fate" (David- 
son). The "scene is not the tumultuous battle-held, nor 
the arena of rash adventure, but the solitary soul of a 
righteous man. . . . We are to trace, not the building of 
a system, but the progress of a character, tried, devel- 
oped, victorious" (Genung). 

The friends see nothing, but the justice of God with- 
out His love. They presented a theory which would hold 
for the ungodly, but it did not touch that of a saint. They 
can see nothing but punishment; no chastisement. They 
accuse him, who had already overcome many trials, of 
sinning; perhaps unwittingly at first, tho later of actual 
sins. They have five counts against him. The theory of 
the friends is best understood in its totality; that is, we 
must take their theory as a whole. Job had met them in 
argument and sifted out the truth which their theory 
contained, and laid bare the wrong which it manifested. 
The friends had found Job too much for their arguments 
and so keep silence at last. Job, however, could not bring 
the case beyond refuting the friends. Neither lie. nor 
the friends understood the providence of God relative 
the righteous, and who can at all times! "God moves 
in a mysterious way, His wonders to i^erform." If He 
be pleased to contend with man, man cannot answer Him 
one of a thousand, as Job rightly says (9: 3). 

And still Job feels that he is not sinless. Nay, he is 
sinful, even tho he is declared "perfect". His perfection 
did not mean his sinlessness, but his justified state be- 
fore his Lord. The struggle thru which he passed, 
showed that he was human. "There was a leaven of cor- 

199 



ruption in his imperfectly sanctified nature, of which he 
was not aware, nntil by the terrible thrusts of Satan it 
was exposed. Underneath his really sincere and fervent 
piety, there was a taint of self -righteousness which made 
him smart as he did under the reproaches of his friends 
and which, in the awful darkness of that mysterious dis- 
pensation in which he was enshrouded, led him even to 
the length of justifying himself rather than God" 
(Green, p. 55). 

Job was circumscribed like the rest of humanity. In 
his darkness his human nature is best revealed. He is 
hedged in with limitations. The veil which hid from 
view the Almighty, he could not always pierce. He had 
to live by faith, not by sight. Protracted by the pain 
which harassed his life, he is overcome, and the strong 
faith which he showed in the first stage (1: 21), is com- 
mencing to give way to his feelings. For a season, he 
could endure. Toothache can be borne for a while with 
fortitude, but when it is prolonged, it irritates. To suf- 
fer for a time, can be endured heroically. But when the 
piles are heaped up, patience is sadly tried. Months, it 
would seem, he suffered. Even a man of Job 's type, failed 
to stand the full test. How insignificant man is ! "What 
is man that thou art mindful of him" (Ps. 8) 1 we may 
well exclaim. Job could praise Jehovah when he stood 
empty handed and childless. He could then bow to the 
supreme Will of Jehovah. He confessed then (1:21), 
that the chief motive of man lies in his Lord, and the 
greatest tie is that which binds him to his Maker. He 
had then, so beautifully, adored his Creator. And when 
he is tempted with the temptation of his wife, who 
begged him to curse God and die, he had shown an un- 
usual strong faith. But when the rod is not raised, and 
the suffering becomes more increased with the approach 
of the friends, and the pain is not stayed, Job gives way 

200 



to his feeling. The downward gradation of faith is 
well marked. First Job stood firm (1:21); then Job 
sinned not with his lips (2:10); then Job gives way to 
his passion, and cnrses the day of his birth (C. 3). The 
downward gradation of faith is, however, only tempo- 
rary. It is preliminary to the upward gradation. Hu- 
miliation precedes exaltation; the cross the crown. 

Hence, as has already been intimated, Job passes 
thru various stages of faith. Faith is not a well, which 
keeps the water to the same height all the time. It has 
different moods and different experiences thru which it 
passes. Thus also was the experience of Job. Van Gel- 
deren, in his little pamphlet makes a beautiful study of 
the history of Job's struggle. He studies the psycholo- 
gical process of Job's experience. Green has given a 
svraphonious outline of the temptation which befell the 
manofUz (pp. 368, 369). 

The experience of Job passes thru six stages, of 
which the first three have already been considered (1. 
Faith in prosperity, 1: 1-5; 2. Faith in reverses, 1: 6-22: 
3. Faith in reverses, more severe. 2:1-10). TVe enter 
now upon 'the fourth stage, which I would like to call : 
Faith in darkness (chapters 3 to 31). The fifth stage (the 
break of dawn), comes with the Elihu speeches, and the 
sixth stage (the new day), comes with the Jehovah 
speeches. 

The fourth stage covers the part taken up with the 
great debate. It runs thru three stages: 1. Job in unre- 
lieved despair; 2. Job rises from despair to hope, and 
vanquishes the temptation in his second reply to the sec- 
ond friend; 3. Job silences the friends, but the enigma 
remains (Green, p. 369). 

The fourth stage, is the stage of darkness. It is mid- 
night. There are clouds covering the heavens and hid- 
ing the stars from view. Only occasionally a star pierces 

201 



thru the clouded night, but when one does shine, it shines 
with unusual splendor. 

The first part of the fourth stage, takes in the first 
cycle of the great debate. Job hurls anathemas at the 
day of his birth, chides his friends for their insinuations 
and bewails the stinging taunts of those who once ad- 
mired him. He upholds his integrity, altho he cannot 
explain the mystery, which envelopes his mind and baf- 
fles his understanding. The good friends, had tried their 
best to console him and teach him the greatness of God. 
Their conclusions were in harmony with certain phases 
of life, but not with all life. The description of E!i- 
phaz's universal goodness of God (Driver), of Bildad's 
justice of God, of Zophar's wisdom of God, Job main- 
tained as well as his friends. He could even outclass 
them in recording these divine attributes. In their ac- 
cusation that God visited him, Job too readily concurred. 
This is exactly what wounded him; it was his greatest 
grief. How could He reach Him? The Christian Scien- 
tist method would not avail; the Pharisaic righteousness 
would not do it; 0, for a Vindicator (9:33)! But Job 
sees Him not. Darkness conies over him, as a cloudy 
night. Baffled on all sides, the stars are even hid from 
view. Yet, he will not curse God, as Satan has said he 
would. "Tho he slay me, yet will I wait for Him," is 
his attitude (13:15). Job was far in advance over his 
friends. He took exception to their doctrines of retribu- 
tion, and he does so rightly. The friends would hasten 
to the grave all those who suffer, but fail to see the pur- 
pose, for which their suffering is intended. Job showed 
convincingly, that calamities befall all men, the just as 
well as the unjust. Yet, how to explain his suffering in 
the midst of a suffering world, that was too much for 
him. Awful darkness covers his vision as he close- chap- 
ter 14. He cannot link his suffering to any crime, which 

202 



the friends purport, that he must have committed. The 
idea of innocence saturates his life's thought. He will 
not plead guilty, come what may. Neither will he abase 
himself as yet before God in repentance. 

In his darkest moments, Job, however, failed. He 
was too much self-centered. Ever and anon, he falls 
back upon himself. Turn the compass as you will, the 
magnet always draws the needle to himself. His friends 
failed by their condemnatory judgments to raise him up. 
He, himself was too much self -absorbing to gain the full 
light of the glory of God. Hence, repeatedly he falls into 
darkness, and faith seems to sleep. Passionate outbursts, 
animated by the false conception of the friends and 
] tressed out by the growing idea that God was his enemy, 
caused clouds of doubt and unbelief to cover his belittled 
horizon: wicked thoughts to be born in his mind and evil 
words to be uttered. Only twice in this section, does faith 
gain any view. All the rest is darkness, pain, suffering. 
Job has weakened greatly, inwardly. His faith has given 
way to his feelings. 

In the second part of this fourth section (15-21), Job 
rises from despair to hope. It covers the second cycle 
of the debate. The problem of pain, is superseded by 
viewing the situation from the providence of God. The 
friends had asserted the hasty destruction of the godless. 
Job had shown it in language, even more convincing. He 
puts the friends, where they can see that they are wrong, 
altlio they will not be convinced. He shows that sinners 
do not ahvays receive a just judgment in this life. Nay, 
they prosper with their possessions and with their chil- 
dren. They live on. Their deserts will, however, be 
given them, in the world to come. They will appear be- 
fore the judgment seat of Him with whom we have to do. 
Then they shall receive their punishment; now they en- 
joy life; live happily. 

203 



As to himself, Job feels, that the earth should not 
cover up his blood, and allow his case to go down with 
him into the land of forgetfulness. He hopes against 
hope, since he is aware that God is a silent listener to the 
whole event. 

Job, likewise shows the friends, that he himself is 
responsible for his own actions. Individual responsibil- 
ity, is remarkably developed. But, he is aware that the 
righteous do not suffer as the evil-doer. There is a dis- 
tinct difference, tho he cannot state it definitely himself. 
Yet he is sure that there is a distinction; he knows it ex- 
ists, even tho he cannot see it now. Hence, hope creeps 
in and Job comes nigh a solution of the problem, which 
had vexed his spirit and deprived him of his happy lot. 
Not man, but God sends these tribulations upon him. If 
he could have only rested in this God, he might have 
gained a full view of the situation, as he is later per- 
mitted to do. 

God and man forsaken, the weary soul often falls into 
his old trail. Still he does not bury himself in his deso- 
lated lot. At last, by divine inspiration, he climbs to the 
apex of faith, when he sees his Eedeemer living, who 
shall give him his own justification. The beautiful ex- 
pression of immortality, kindles new hope and brings in- 
spiration such as the friends had never been able to give. 
Job had come thru all his trials to a better understand- 
ing, and in Him sees a new dawn, where all the tears 
shall be wiped away and in God he shall have his chief 
delight. "Job's triumphant assertion of his unshaken 
confidence in God," says Green, "which he reaches near 
the close of the nineteenth chapter, is deservedly ranked 
as the most important passage in all his discourses. . . . 
It exalts the patriarch of Uz- to a level with the patriarch 
of Ur. . . and marks Job as no less conspicuously an ex- 
ample and a pattern of faith than Abraham, — the one as 

204 



distinguished and heroic in his constancy in suffering, as 
the other in his unswerving obedience" (id. 181). 

In the third part of the fourth stage, Job puts his 
friends to silence, but the question remains unsolved. 
Eliphaz dares to accuse him of five different sins which 
he must have committed. Bildad can only utter a few 
verses about the inferiority of man to the great God and 
Zophar has nothing more to add. 

The debate brings the friends face to face with de- 
feat. They have lost out as Satan had, in the first and 
second stages. They have failed to console; they have 
failed to give proper treatment to him who sought it so 
dearly, as if with his own blood. They have misinter- 
preted the divine government. The secondary tools of 
Satan had widened the breach and increased the misery. 
Job had put his friends to silence, tho his strength had 
wasted by disease. But he had not been able to silence 
his conscience, as the second monologue clearly shows 
(27-31). 

But how to explain the mystery which had come upon 
him, was beyond his comprehension. He suffered, yet 
knew not how to adjust it to the divine economy. "It is 
in his debate with God, that the interest of Job's 
speeches is most intense. He charges God sometimes in 
language of tremendous realism, with inflicting his in- 
tolerable pains. His are the poisoned arrows that have 
consumed his strength. It is God who assails him like 
a giant, and dashes him to pieces" (Peake, Problem of 
Suffering in the 0. T., p. 89). Job was amictted by a 
heavy hand; this he knew; it was the hand of God. In 
that hour, what could he do? To whom, can he go? In 
those moments, when the heavens seem closed to him, 
and the earth his enemy, his soul aspires to that lofty 
conception, akin to the Christian religion, and the very 
foundation-concept of Christianity. He longs for a Medi- 

20 5 



ator, or Adjuster. Job, that man of faith, fights against 
every assault, and maintains his integrity. He desires a 
vindication, if not on earth, then in the world to come. 
Swept almost to despair; grieved at the action of his 
friends; "maddened by his pain"; perplexed at the pro- 
vidential and moral order of the universe; the suffering 
patriarch proclaims boldly his integrity, without solving 
the mystery. Master of masters, as he may have been; 
power of powers, which he may have once displayed; 
riddle of riddles, which lie once may have solved; he 
stands now masterless, powerless, helpless. He leaves 
us, as we see him, without raising the clouds, and bring- 
ing the sunlight. "Job himself," says Davidson, "offers 
no positive contribution to the doctrine of evil. His po- 
sition is negative and mere antagonistic to that of the 
friends. But this negative position, victoriously main- 
tained by him, has the effect of clearing the ground, 
where he communicates the real explanation of his hero's 
calamities, and teaches that they were a trial of his righ- 
teousness" (Theol. 0. T., p. 470). 

Altho the riddle is unsolved, still the action of faith 
becomes more prominent, as the discussion proceeds^ 
Like a stream, the struggles of Job appear. When the 
sources are low, he can see nothing but the miry bottom 
of his afflictions; when the spring-tide of faith flows, the 
banks are over-flooded and he is buried in his God, and 
God is all in all to him. At time she loses; at times he 
wins. Yet he ends, as he begins. The mystery he can- 
not solve; he does not solve. Like a subterranean stream, 
however, his faith remains thru all his windings. With 
all the perplexities which surround him; with all that 
has been heard and said; with all the available powers 
in man, the veil had not been rent, the light does not 
pierce thru, the situation had not been altered. A des- 
perately inclement night befell him. But he is not left 

200 



without a witness. He must learn the great" lesson, that 
man must believe when he cannot see. Faith is the vic- 
tory which overcomes the world. Job is baffled, yet he 
believes. 

The fifth and sixth stages follow in their chronolog- 
ical order in the following chapters. Briefly stated, they 
are as follows: 

The fifth stage of Job's faith, is the break of dawn, 
so to say. Job is silent; Elihu speaks. Job is touched, 
but does as yet not master the situation, tho he is astir 
with buoyant hope. The day of full hope feebly glim- 
mers. The morning light is breaking. The divine order 
is defined and vindicated. Sinners are punished; saints 
are perfected, thru suffering. The way of the former 
leads to death; of the latter, to life. God's anger hovers 
over the one; His love over the other. Saints are being 
trained thru afflictions for advanced standing. God loves 
Job, and wishes to bring him into fuller light. 

The sixth stage of Job's faith, is the new day. Noth- 
ing less than the imposing presence of the Eternal, will 
bring the full light. Conform His greatness, God ap- 
pears in a storm. Power and benevolence, are displayed 
on all sides. Might and love are universally marked. 
Job could well have said : "It is too wonderful for me. ' ' 
Yet he must surrender; he must, yea he does repent. And, 
O, the goodness and mercy which follow him all the days 
of his life! 

Blessed are they that hold on .their way in faith! 
Happy, are they who strive on amid all the reverses of 
this life! The experience of Job shows, that Christians 
should never become laggard and heartless. They must 
persevere unto the end, and understand, that out of many 
trials and tribulations thev must enter into the Kingdom 
of God. 



207 



THIRTEENTH CHAPTER. 

Suffering and Chastisement. 
(Elihu.) 



209 



"My son, regard not lightly the chastening of the Lord, 
Nor faint when thou art reproved of him; 

For whom the Lord loveth, he chasteneth 

And sconrgeth every son whom he receiveth. " 

Hebrews 12:5b, 6. 



210 



THIRTEENTH CHAPTER. 



Suffering and Chastisement. 
(Elihu.) 

Neither Job nor his friends had been able to decipher 
the riddle of life, and the providential rule of God over 
the righteous. The friends had advanced the idea that 
all suffering was penal. Job suffered because he had 
sinned. Job, on the contrary, had refuted such a theory 
as incompatible with facts, claiming at the same time 
that God arbitrarily visited him. Job had won the debate 
with the friends, but he had failed to explain the myster- 
ies which surrounded his life. It remained for Elihu to 
open the way for a better understanding of the situation 
and to start to unravel the mystery, which would ulti- 
mately be the method by which Job could obtain peace 
and understand the secret of life. 

Taking issue with neither the friends, nor with Job, 
the youthful Elihu asks permission to speak. The basis 
for doing so was the fact that Job and his friends were 
both silent, neither having explained the difficulty. Tho 
age and tradition were against him, yet he ventures to 
speak, because he believes that the motives which 
prompt him, justify his actions. Job 's behavior had kin- 
dled his wrath; the attitude of the friends had kindled 
his spirit. Neither Job, nor the friends had made a case. 
Both had failed. Job had vindicated himself rather than 
God; the friends had sacrificed Job to their antiquated 
theory and passed a verdict wholly unwarranted. Con- 

211 



scions of breaking a sacred custom, honored by time, 
Elihu apologizes for speaking. A grieved spirit, as was 
that of Elihu, must disregard conventionality, even to 
the extent of trespassing one of the most sanctimonious 
heritages of the unwritten law. 

Timidly, Elihu opens his speeches; boldly he closes. 
Confusedly he begins; systematically and philosophically 
he correlates his ideas toward the close. Cheyne thinks 
that Elihu ' i sought to undo the work of his predecessors 
by restating a theory, which had not, he thought been 
adequately represented before" (Ency. Bib. Art. Job). 
He offers no new solution, so Davidson thinks, but some 
arguments which the friends have overlooked. Be this 
as it may, it cannot be gainsaid, Elihu opens the way for 
a true aspect of the providence of God and the suffering 
of his people, which had not been hitherto explained by 
either Job, or his friends. Job had come nigh it. Job 
knew he had to deal with God in order to understand the 
situation. Job had longed for an interview with God. 
Around the sovereignty of God the problem was to meet 
a solution. 

Before his attack upon Job, Elihu promises not to 
terrify him. Moved only upon the principle of right, he 
proceeds; swayed only by the sacred trust imparted to 
him by the Almighty, he speaks; barring eulogistic terms 
and flattery expressions of which Eliphaz had made use 
in his first discourse (C. 4), he opens his address, promis- 
ing neither to be bias nor partial in his utterances. 

In opposition^ to the position of Job, that God in- 
flicted suffering, Elihu maintains the goodness and kind- 
ness of God in nature. In opposition to the theory of the 
friends, who had said that suffering was penal, Elihu 
shows that it is corrective. 

The bulwark which Job had built around his charac- 
ter and integrity, is made the object of assault. The suf - 

212 



ferer had maintained his innocence and defends his in- 
tegrity against all hazards of life. Elihn lavs low his 
stronghold. The sovereignty of God was his armory; 
the superior greatness of God his ammunition; the reve- 
lation of God, his source of information. 

Job had sinned, during the course of the debate. The 
ineompatibleness of suffering of the righteous with the 
government of a just God, was his chief source of trouble. 
He had attacked the divine order of the universe and 
maintained that the moral order of the universe had been 
inverted. Job left the riddle unread, the mystery unex- 
plained, the solution unsolved. 

Many think, that Elihu falls a victim, to the theory 
which he tries to refute. His ideas do run somewhat par- 
allel with those of Eliphaz's first address, but in their 
last analysis and in conjunction with the other part of 
the address, it is clear that there is a remarkable distinc- 
tion. EJipliaz wants suffering to mean a manifesto of 
sinfulness. Elihu explains it by saying, that these things 
befall the righteous for disciplinary ends. The upright 
suffer for their own good. 

The friends, Job and Elihu, all alike, believe in the 
absolute sovereignty of God. Job and the friends had 
admitted it in lofty figures of speech, and in exalted 
terms they had declared it. But it remained for Elihu 
to bring it to working basis. Elihu applies the sover- 
eignty concept to actual life, and explains its intent. 

Job was especially smitten with this subject. He had 
complained that "God had taken away his right" Elihu 
shows the error of Job's assertion, and makes his case 
so clear, that, altho he allows Job to answer him and 
gives him ample time to do so, he cannot reply. 

God's inherent character forbids injustice.. His nat- 
ure demands His own uprightness. His handiwork and 
providence display His goodness, otherwise man would 

218 



perish from the earth. His moral perfection is seen in 
the moral perfection of the universe, for justice is the 
foundation stone of government. As omniscient, God 
takes cognizance of men's deeds, and as Ruler, He brings 
punishment to the wicked, as a warning to good men. 
Here then, is benevolence and kindness as well as justice 
in God, which neither Job nor his friends had been able 
to see. 

Before the bar of this God of justice and mercy, of 
proper government and omniscience, Elihu calls Job to 
account. Standing in the undimmed presence of the ab- 
solute Monarch, Job stands condemned, since he will not 
confess his wrong. 

In the sovereignty concept, Elihu brought the suffer- 
ing man of Uz to realize that he had said much against 
God and done things unbecoming him. Job's behavior 
over against God had been sinful. This is the crucial 
point, which he makes, and in which finally Job himself 
shares, when he repents of his sins, before Jehovah. Job 
is led to see that he has gone beyond his rights. He has 
misjudged God and sinned against His greatness. His 
rebellion must be stayed; his course changed; his sins 
confessed. Submission, confession and rejoicing in sal- 
vation is the blessed trio urged upon Job. 

Job had declared that religion was of no profit, since 
God acted arbitrarily against him. Religion would not 
save a person immune from affliction. Elihu answers 
that the fault lies with man, not with God, for religion 
is indeed profitable unto all things. It is of benefit not 
to God, but to man. 

The realization of the blessings of religion, Job had 
failed to grasp. Why is it that Job had received no 
answer to his groanings and sighs! Why had he not 
been heard when he called for help? Why was heaven 
shut to him, when he had pleaded with God f 0, says 

■i . : 214 



Elihu, upon the motive of prayer hinges the blessing. If 
a man cries merely for relief, what a selfish motive 
prompts his prayer! If a man cries solely to reduce his 
pains and agonies, how carnal is that principle! That 
hit Job hard. The pressure had prompted his pleadings. 
His pains had driven him to cry for help. But how much 
religion was there in such a prayer! Job had not the 
warning which is given man by the mouth of the apostle 
James: "Ye ask, and receive not because ye ask amiss, 
that ye may spend it, in your pleasures' ' (Jas. 4:3). 

The motive of prayer must be beyond self. It should 
consist in praise and service, in worship and adoration, 
Then God would open His store-house and answer. This 
had not been the motive-principle of Job's prayers, dur- 
ing the debate. When it was, as in the prologue Job had 
peace and was at rest. But, during the progress of the 
debate Job had placed his own interests before the 
divine. Hence at Elihu's rebukes, Job stood mute. He 
could not reply to his words. The truth was too appar- 
ent; the lesson, learnt. 

Manifesting the wisdom and power of God, Elihu 
lays stress upon proper conduct. Man's deeds and 
thoughts and words, are weighed. If these are not of 
the proper type, he stands self-condemned. His works 
condemn him. Therefore Job knows no way out. He 
holds his silence. 

As to the sufferings, which came to Job, Elihu main- 
tains, these had been sent for a good purpose. God 
wishes to lead Job into a higher manifestation of Him- 
self. The Almighty has a purpose in view, when He 
afflicts His children. God has a good end in view. Job 
has stubbornly refused to walk in the higher paths of 
life. His interests have been selfish. 

Hence, the warning trumpet is sounded. God sends 
affliction to call men back to Him. The surrender before 

215 



the majestic power and heavenly array of the Eternal is 
urged. "It is hard for thee to kick against the pricks. ' ' 
Job must learn the lesson. Chastisement is evidently the 
purpose which God has in view to thus afflict Job. "For 
whom the Lord loveth, He chastiseth." "And we know 
that to them that love God, all things work together for 
good, even to them that are called to His purpose" 
(Rom. 8:28). 

Will Job see this new interpretation of God's rule? 
How can he resist, as the flashes of lightning and the 
pealing of thunder surround him! The whole heaven is 
aglow with His majesty; can Job answer Him! Can he 
answer Elihu! He cannot. He does not. God is too 
wonderful for him; too much for him. Will he repent! 
Will he return abasing himself and confessing his 
wrong? It was a hard path to travel for one who boasted 
his self-righteousness, altho not directly. Job was al- 
ready outwardly abased. He had stood much suffering. 
One more thing was needed — absolute surrender to the 
God of all. Surrender was the vanguard; confession his 
safeguard; repentance his homeguard. 

Hence, the theory of Elihu is, that "God sends cala- 
mities to good men by way of chastisement, not of pun- 
ishment; in love, not in anger, to purify and strengthen 
them, to purge out faults, to save from the pit, to purify 
and enlighten them" (Pulpit Comm.). "Suffering is in- 
tended to exercise an education and purifying influence, 
and the wise man will not recklessly rebel or fretfully 
chafe against it" (Davidson, Hast. B. D.). Suffering is 
penal for the wicked; suffering is educational, a training, 
a discipline for God's people. Job is to be "perfected 
thru suffering." 

Elihu, indeed, paves the way for the final solution. 
His conception of sovereignty and chastisement are the 
two elements in which Job finds rest. Job has been pre- 

216 



pared for the final stage, and when it comes, he changes. 
The argument of Elihu and the scene of the storm, pave 
the way to conquer Job. 

Elihu had claimed to be the divine representative. 
His message shows that he was. Human wisdom stood 
mute at the great problem of suffering. The friends, the 
philosophers were not able to bring a proper solution. 
Job was too much self-centered to see the goodness of 
God. It is only by God Himself, speaking by Elihu His 
prophet, that the mystery is being solved. The friends 
aided the assault upon Job. They need correction and 
atonement (C. 42). But Elihu, having spoken for God 
needs no atonement, or correction. Job saw the truth- 
fulness of Elihu 's words. He makes no reply. Elihu had 
fulfilled a great mission. 

Happy are they, who will follow the divine way, 
rather than follow some ancient creed; blessed are they, 
who prepare God's people for greater service; blessed 
are they, yea, thrice blessed, who can thus lead the af- 
flicted people of God to quietness and rest. Elihu, the 
man of God, young as he was, breaking away as he did 
with past customs and theories, became the great John 
the Baptist. He paved the way for the coming of 
Jehovah. The world is in need of such men to-day, men 
who prepare the way for His coming. 

What a comfort to God's people, to know that a 
Father's hand rules their lives and shapes their destiny. 
The love of the Father's heart for His child is the great- 
est thought mortal man may cherish. He who holds the 
reins will not suffer that one of His least should perish, 
nor any of the great. 



217 



FOURTEENTH CHAPTER. 



Suffering and Surrender. 
(Jehovah). 



219 



"Speak, Lord, for thy servant heareth." 

Samuel. 



220 



FOURTEENTH CHAPTER. 



Suffering and Surrender. 
Jehovah. 

We now turn to the so-called "Jehovah speeches. " 
It is cast in beautiful language as we might expect, since 
Jehovah speaks. Peake has called it: "A sustained effort 
of the highest genius, unsurpassed in the world's litera- 
ture" (Job, p. 43). And Driver has said: "The first 
speech of Jehovah transcends all other descriptions of 
the wonders of creation or the greatness of the Creator, 
which are to be found in the Bible, or elsewhere" 
(p. 427). It certainly is the climax of the poem. It is 
a grand display of the creative and providential acts of 
the Almighty. Nine illustrations are drawn from the 
natural phenomena; ten cases from the animal world; 
two from the giant sea-monsters. 

The relative value of this section, is variously esti- 
mated. J. M. P. Smith sees nothing more in it, than a 
grand display of the power and wisdom of God. Peake 
says that these speeches exercise the tender care of God. 
To me, it offers a grand conception of a world and life 
view, which centers in the eternal, allpowerful God. our 
Father who is in heaven. 

It is well to note that only in this section the term 
"Jehovah" appears. In other sections this name occurs 
seldom. Here almost exclusively when He is spoken of 

221 



and spoken to. Formerly, a distant, unapproachable God 
was presented, now a loving Father, the Lord of His peo- 
ple, who exercises good-will and kindness. He is Jehovah, 
the covenant God, who here speaks. Hitherto, Job had 
failed to see the benevolence and goodness of God; now 
he sees nothing hut goodness, speaking thru power. 

This interview with God Job had long cherished. He 
desired to meet God face to face; he thought he would 
then understand and be vindicated. The privilege is now 
granted him, tho different from what he had anticipated. 
Out of the whirlwind Jehovah speaks. In the storm He 
comes. Job finds out that man's thoughts are different 
from those of the divine. Let Job now speak, as he had 
desired. But Job has changed, as we shall presently see. 

The course pursued, is the unexpected; or rather the 
expected, since God 's ways are not our ways. It is, there- 
fore, perfectly justifiable. There is no direct allusion to 
Job's suffering. There is no direct lifting of the heavy 
hand. There is no direct promise of restoration. We 
look in vain for a direct answer to the question involved, 
altho it is plainly shown. We search fruitlessly for words 
of comfort, tho comfort is clearly given. We scrutinize 
hopelessly for a justification of Job's vindication of his 
innocence. 

On the contrary, hope comes thru other channels. 
Actions speak louder than words. God is greater than 
man. Job had shown that there was a disinterested good- 
ness (see prologue). He had shown Satan as the great 
deceiver and liar. But for him, the question was: "Why 
did God send this evil upon me!" He had to drink a 
bitter cup, which poisoned his intellect and led him to do 
injustice to the character of God. Job now already feels, 
how true the theory of Elihu was, that God corrects his 
people, and the whole outcome is, that Job hastens to 
correct himself. While forced to submit, he could not 

222 



willingly submit himself to the will of God at once, for 
he had misread the signs and the nature of the provi- 
dence of God. Hence the wonderful display of infinite 
kindness and power. It brought Job beyond his shrunken 
horizon. Job must stand corrected before he can think 
of relief. He must come to see his wrong, before he 
can be relieved from pain. He must come to see his sins, 
rather than enjoy bliss. The way to Mt. Olives lies also 
for Job in the way of Golgotha. He must be humiliated 
before he can be exalted. It was most fitting, that Job 
should believe and then see his restoration. It was most 
becoming, that he should stand self-condemned, rather 
than be condemned by God. It was of great import for 
the life of the pious man, that his life should terminate 
as it does. Job, and consequently all those who are 
called upon to suffer, must come to see that God is good 
and kind. If the Almighty Father wills to clothe the 
lilies majestically, and feed the insignificant ravens plen- 
tifully, how much more will He you, ye of little faith! 
Instead of coining in a breeze, Jehovah comes in a 
storm. Job was beyond the reach of human intellect. 
The words of the friends had hardened his heart in an 
indirect way and paved the way for a greater rebellion 
against the moral Governor of the universe. Elihu had 
given a divine message, but Job would as yet not submit 
to it, altho he silently concurs to its contents. How be- 
fitting, therefore, that Jehovah, the Father of love, 
should speak, and show the real issue of all. And as He 
comes, He simply puts Job to shame with the powerful 
display of His goodness and might over the wild forces 
and uncared for animals, thereby showing that He has 
no need to defend His ways before man. God needs not 
give account to man of the "why" or "wherefore" of 
His ways. It is enough for man, that he knows that 
there is a Father's heart back of all, who careth for him. 

223 



God stands accountable to none. He is supreme Buler, 
and His rule is just and kind. 

Hence, a new world view opens up to Job. He sees a 
greater love and a greater light,and into His spirit lie 
can commit his ways. But Job does not see, until he is 
taken thru various forms of animate and inanimate 
things, given and governed by God. 

The train of thought passes from one concept to an- 
other; ]ike moving pictures, one scene succeeds another. 
Where was Job when the corners of the earth were meas- 
ured and its foundations sunk, when the celestial choir 
sang anthems of praise and adoration ? Who walled the 
deep and bridged the span! Had Job part in conquering 
darkness by the break of day, which acts as a moral 
agent to uproot the dens of wicked men! What knowl- 
edge has he of the nether-world, with its dark chambers 
and cold grip of death! Did he have a share in setting 
boundaries to darkness and light! Was he ever where 
His ministers of justice are stored away — "hail" and 
"snow"! Can he elucidate the wedged rocks and deep 
ravines, the way of lightning, rain and fertility? Has 
he access to the powers over the constellations and 
clouds ! What can he answer to all these questions ? He 
is without a positive answer. What a mighty Creator 
who brings, and a loving Father who holds all things by 
the word of His power! 

Now, turning to the animate beings, who gives food 
to the roaming lion, the lowly raven, the wild goats and 
hinds, the wild ass and ox, the loveless ostrich and the 
snorting war-horse, the instinct of the hawk and eagle? 
Job! Let him answer. God demands it; He wills' a reply. 
Job's self-defense is shattered; he is changed; converted; 
sees new visions: but fails to repent, tho he exclaims: 
"Behold, I am vile; what shall I answer thee" (A. V.) ? 

224 



Not yet completely surrendered, Job is shown God's 
moral order. Can lie control snch powers over the world 
and man? If so, God will vindicate him and he will be 
divinely exonerated. Then the two sea-monsters — 
"behemoth" and "leviathan" are shown, with such a 
powerful description that Job comes to see greater vis- 
ions and dream greater dreams. If he has no control 
over man, nor over evil forces, how much less has he over 
Him, who holds the sea-monsters in restraint? 

The theophany had its desired results. Not only is 
God justified in all His ways, but Job is also reclaimed. 
The visions had become an eye-opener to him. Peni- 
tently he returns, and is restored. 

The Jehovah speeches, therefore, are determining 
factors in the discussion. Jehovah has been justified in 
all His ways. Job has been rescued from his own self- 
centered concentration. What no words could do, 
Jehovah's appearance does. And Job, without promise 
of relief, without any hope of better days, without alle- 
viation of pain, nevertheless finds rest for his weary soul. 
In that momental revelation of the awful majesty of God 
and of those visions of His glory and power and love, Job 
humbles himself. He sees God, as He is. not as man 
claims Him to be. 

The coming of Jehovah brought peace to the afflicted 
patriarch. Deism is here put aside; Theism is a wonder- 
ful fact. The truth of Elihu's speech dawns more and 
more upon Job. God is immanent, as well as transcen- 
dent. God moves in the world in which we live. In Him 
we move and live and have our being. Blind fate, can 
claim no place in Job's system. The goodness of God is 
thereby magnificently revealed. If these animate and in- 
animate things are objects of God's special care, then 
Job may believe, that He also cares for him. 

225 



The first speech, sends home the truth, that God who 
upholds His creative acts, also rules Job's life. This 
great loving Father is not in need of Job, but Job is in 
need of Him. Hence, He is independently exalted above 
responsibility to man and need not give account of His 
deeds to man. It is enough for man to know, that He is 
good and great; hence, He is to be served and wor- 
shipped. 

Job, therefore, bows before the metaphysical exalta- 
tion of Jehovah. But he must also bow before His moral 
perfections, otherwise his humiliation would only be 
temporal (Van Gelderen, p. 65). This fact becomes 
known in the " second- Jehovah-speech". Also to this 
Job must acquiesce. And this, he does. 

The appearance of Jehovah blasted Job's self-de- 
fence. The riven side gave birth to new thoughts and 
different ways. It brought him to himself. A new and 
substantial world and life view is given him. The abso- 
lute sovereignty of God captivates him, and he, pros- 
trates himself before the divine mercy-seat. He confesses 
that he had spoken words without understanding; yea, 
as he himself says : ' ' Things too wonderful for me, which 
I knew not." 

Without the slightest intimation of ever being res- 
tored, Job submits to Jehovah. Kewards and merits, 
which once played an important role, are now laid aside, 
and higher judgment values are introduced to settle the 
all -important question. Every selfish motive now van- 
ishes from view. Not man, but God becomes uppermost 
to Job. Seeing Jehovah, convinces him that the worship 
of God is in itself the chief duty of man, and uncondi- 
tional surrender is the only hope for him and the only 
way open to enter into a treaty with God. 

This new view, gives courage to the afflicted man of 
ITz. The moral perfections of God overwhelm him with 

226 



awe, and in the divine mercy, his soul rests in hope. His 
assumptions of the character of God and the destiny of 
man, were found wanting in the higher regime which had 
been shown him. His belittled horizon had become a 
world-view in the new revelation. His principles had 
been put upon better basis. In his narrower vision, he 
had been unable to see the full truth of the sovereignty 
of God and man's place in His world; but now, with new 
visions, brought about thru personal contact of the finite 
with the Infinite, he sees a greater world, and the great- 
est Sovereign, and in Him his soul finds peace. 

Thru this higher conception of God, Job obtained a 
new understanding of life. He is no more the self- 
righteous man, so to say, fighting as it were with the last 
drop of blood for his integrity and defying God and ac- 
cusing Him of injustice; nay, he is now the humiliated 
Job, who debases and abhors himself on account of the 
wrong which he has committed. He lies trembling like 
a Saul of Tarsus, before the throne of grace, seeking 
mercy. Hitherto, his sufferings had debased him; now, 
he is debased on account of his sins. Hitherto, he had 
surrendered only because he could do no other way ; now, 
he does so willingly. He now repents of the evil words 
and wicked deeds, of which he found himself guilty. He 
had won, won the battle at last; not, however, with words 
or deeds, but by humble surrender to the majesty of the 
God of mercy. He won, not by following his own ways, 
but by accepting God's ways. 

Altho no terror has been removed; no alleviation of 
suffering, even suggested; no promise of the removal of 
pain, given; no change in his present condition, offered: 
these were never broached — never alluded to, yet he sur- 
renders. These were not the vital things. "Get right 
with God," was the first and foremost question. The 
vision of God brought him to this conception. It had 

227 



taken him out of his self-centered horizon, into the all- 
prevailing Spirit of God. In this vision, all questions 
which had hitherto occupied his mind and vexed his 
spirit take wings, and the will of God becomes the ruling 
factor in his life. He now becomes a type of Him, who 
in His deepest agonies taught the world to pray: "Thy 
will be done," and Job already enacts in deeds, what the 
Master later taught his followers to pray : ' * Thy will be 
done as in heaven so on earth. ' ' Truly the divine grace 
was accorded the man of Uz in a large measure. 

Saturated with the divine mercy, the impregnable 
citadel of Job's integrity crumbled and the citadel of 
the sovereign Lord reared, and Job enters it and is re- 
stored. Jehovah turned his captivity, when he inter- 
cedes for his friends, and He blessed the latter end of 
Job more than his beginning. This superiority of his 
life after his affliction consisted not only in material 
prosperity and domestic happiness and social elevation, 
but especially in the fact that Job's faith was better 
rooted and firmer fixed, and his hope was more clearly 
possessed. Job had been rescued from his self-esteem, 
and the divine estimation is at last Job's motive of life 
and the principle which he upholds with all power. 

Being saved from death, Job may see prosperity wink 
at him on every side. Surely, goodness and mercy fol- 
low the upright ! Blessed are all they who will acknowl- 
edge the changing principle in Job's life. The sover- 
eignty of God must permeate the whole course of life, 
and the outcome of every action, and every motive must 
be: soli Deo gloria. 



228 



FIFTEENTH CHAPTER. 



Suffering and Divine Sovereignty. 
(The whole Book of Job). 



229 



' ' Lord my God, be Thou not far from 
me; my God, have regard to help me; for 
there have risen up against me sundry 
thoughts and great fears, afflicting my soul. 
How shall I pass thru unhurt? How shall I 
break them in pieces ? This is my hope, my 
one only consolation, to flee unto Thee, in 
every tribulation, to trust in Thee, to call 
upon Thee from my inmost heart, and wait 
patiently for Thy consolation. Amen. ' ' 

Thomas A Kempis. 



2130 



FIFTEENTH CHAPTER. 



Human Suffering and Divine Sovereignty. 
The Book of Job. 

The Book of Job is a unit. It must be considered in 
toto. In its integrity its message is to be found. It is 
like a body. It has many members, tho all are united 
together, notwithstanding the functional propriety of 
each part. The Book of Job could not be sectionally in- 
terpreted. We would be at sea, if e. g. the prologue were 
missing; or, if the debate contained only the speeches of 
Job; or, in fact, if any part were eliminated. The nega- 
tive and positive, the satanic and divine, the prologue 
and epilogue, the human and the prophetic are elements 
essential to build the substantial, unalterable solution of 
the fundamental issues of life. 

Taken in toto, the Book of Job has the sovereignty 
concept as its formative principle. It is the deep under- 
lying thought, the foundation-idea, the base-structure, 
the eternal truth. The material as well as the spiritual, 
the satanic as well as the human world are under His 
supervision. Dependency is universal, except divine. 
Inherent power is a misnomer; independent action is a 
relative term; self-determination is a farce. First and 
last, God only is; He is free, independent, the great deter- 
minating factor. 

Sovereignty stands beyond all suffering and aloof 
every spiritual fiend. God stands supreme, before whom 
every knee bows, both of friend and foe. 

281 



The sovereignty concept predominates in its last 
analysis, all classes of forces, evil not excluded. The 
Satan, the giant foe, seeks control and determines his 
coronation, yet only with complete failure and exposure 
of meanness and deceitfulness and wretchedness. He, too, 
is all but free. He is circumscribed, subject to the divine 
rule, controlled by the higher Hand. If God were not 
King, Satan would soon invert the moral order of the 
world, and pervert the ways of the righteous. But he is 
not ultimate, not final. He can never be considered first 
and last, the alpha and omega. He is and must be in- 
ferior, held in harness, bound, not free. Therefore, God 's 
people may confidently trust their sovereign Lord, who 
saves to the uttermost. 

The sovereignty concept, gives birth to the power of 
evil. The Satan, evil's representative, is made known. 
Men must know him and his destructive mission, in order 
to understand the suffering of the righteous. His devices 
are wicked to the limit. Murder and torture are his de- 
light. He subtly seeks the downfall of the righteous, and 
tries to brand them hypocrites. But for the sovereign 
God Job would have failed, failed miserably, and Satan 
would have triumphed, triumphed mightily. But Satan 
can perform his task no more than Sisyphus could roll 
that huge stone upon the high hill, which always rolled 
to the bottom. The Lord puts facts above fancy, truth 
above lies. Satan's theory is smashed to atoms, his ter- 
rible lies publicly exposed, his deceptive character 
truthfully unmasked, that man should no longer put 
credence to his theory, and that he should guard against 
his falsehoods by trusting in the eternal rock, God's pro- 
tectorate. 

The sovereignty-concept is supreme. There may be 
tears, nevertheless the saint can worship. There may be 
pain, but it cannot withhold from glorification. The 

282 



giant sufferer worshipped when his heart was stricken 
with grief over his heavy losses. The man of Uz reared 
his altar when in the very battle of life, and offered his 
incense when the disease was gnawing his very breath. 
And finally, when harassed on all sides, baffled by Satan, 
he stood with his God. When his wife tempts him to 
give up, curse God and die, when Satan haunted him like 
a lion its prey, when his friends stung the vital union of 
God's people, when Elihu captured the warring mind, 
when pain drew out the sap of life, when Jehovah over- 
whelms him with His goodness, Job can do but one thing, 
but he does it majestically. He worships. His devotion 
is more true, his motive more pure, than hitherto. He 
worships with no incentive other than that God is God. 
A suffering saint may never count the battle lost. He 
may never hopelessly give up. The true worship must 
stand, ever and anon, undefiled. It must stand even if 
man's very constitution fails. It must be executed even 
tho the night is dark, and the veil unrent. Courage must 
always remain. Where sight is impossible, faith must 
be king. The service of God demands the uppermost 
place, and towers above every material remuneration. 
The union to God must be perfected, to which expression 
must be made when all others sever. Disinterested good- 
ness exposes Satan's falsehood, and carries the divine 
stamp of saint ship. The service of God is uppermost, the 
divine sovereignty supreme. As long as men do not fol- 
low the injunction of the Master to seek the kingdom of 
God and His righteousness first, so long has the sover- 
eignty-concept not yet reached its proper place in the 
hearts of men, so long men will be hopelessly groping in 
the dark. 

The keener the suffering, the greater the strife, the 
heavier the battle, the mightier the affray, the purer the 
motive, the truer the revelation. Job was at his best 

2a;i 



when lie was buried the deepest. The triumphs of faith 
pierced thru the blackest assault, and the Light of the 
world shone in the darkest hours. God led His servant 
thru his trials. He was his stay and staff. That is the 
secret — the whole secret. Dependent upon God, God was 
to him a refuge and a present help in trouble. The ex- 
pression of redemption thru the mediation of a Mediator 
culminating in immortality, were born like Aphrodite, in 
severe pangs. Not by the enchanted cup of Circe were 
these brought about, but by God's divine Spirit. The 
idea of Mediator fostered reconciliation, and reconcilia- 
tion cherished immortality, eternal union with a pacified 
God — the two grandest conceptions any mortal can en- 
joy. On account of these utterances a monument has been 
erected far greater than the pyramids of Gizeh, which, 
gigantic as they are among the seven wonders of the 
world, are crumbling, whereas Job's faith is re-born in 
all God's people by the living Spirit, and the triumph of 
faith is the realization of hope in the blessed immortal 
union to God, effected thru reconciliation and mediation 
of our Lord Jesus Christ. 

The theology of the friends, did an injustice to the 
sovereignty concept. Eagerly they fought for it, but 
they fought wrongly, since their theory was based upon 
a false conception of the divine government and a mis- 
representation of the divine Kingship. Truth and error 
are jointly mixed, and defended for righteousness. The 
vulnerability of their theory is easily accomplished with 
the aid of Elihu. Suffering and sin are primarily united. 
For suffering and sinfulness go hand in hand with a per- 
son unregenerated. Hence their theology is a truth only 
half stated. The sinner deserves punishment. But this 
was never a question of dispute. This is one aspect of 
sin; it is penal. Yet to make this universally applicable 
to both godly and ungodly, is misconstruing the love of 

234 



God. Eightly, therefore, God calls the friends to task; 
they must make amendment. 

There is a suffering other than for sin. There is a 
suffering which God's people are called upon to endure. 
This is the problem of Job. This is the solution which 
Elihu, God 's prophet, gives. Such suffering is not penal, 
but disciplinary; not punishment, but chastisement. God 
guides His people, of which Job is a representative, thru 
many ways and untrodden paths, to equip them for the 
heavenly mansions. It is a training in God's school for 
higher duties, and for nobler ends. It not only tests 
saintship, but develops it too. The Father must often 
use the rod to correct and train His children, since they 
are prone to wander. The wicked world frequently op- 
presses; the sinful nature often disdains God; Satan 
often tempts. Hence, the higher Eule, the better govern- 
ment to lead into greater devotion. Job stood nearer 
heaven at the end of his trials than at the beginning of 
them. The trials were hard for him, but they were a 
great blessing just the same. Elihu cut the Gordian knot 
with the sword of the Spirit. God's suffering people may 
now understand that their Lord loves them, who smites 
to heal, wounds to correct. 

In this life of intense suffering, which also the Master 
entered, the sovereign-concept gives grace. This gave 
Job courage to cry out: " Yet shall the righteous hold on 
his way" (Job 17: 9). The child of specific grace cannot 
give up, may not give up. "And whatsoever is begotten 
of God overcometh the world" (I John 5:4). Satan has 
unjustly maintained the overthrow of the righteous; Job 
has justly shown the reverse. The saints are engraved in 
the palm of the Eternal, and no one can snatch them out 
of His hand. If. this suffering comes for a good intent 
and is the revelation of love as the Elihu and Jehovah 
speeches clearly show, then it may be well to ask: "Who 

235 



shall separate us from the love of God!" With Paul, it 
may be said: "In all these things, we are more than con- 
querors, thru Him that loved us. For I am persuaded 
that neither death, nor life, nor angels, nor principalities, 
nor things present, nor things to come, nor powers, nor 
height, nor depth, nor any other creature shall be able to 
separate us from the love' of God, which is in Christ- 
Jesus our Lord" (Kom. 8: 37, 38). 

Hence, it is evident that God is not in need of man; 
man, however, is in need of God. Man's whole life is 
enveloped in the divine. God's sovereignty reaches the 
lilies and the ravens, and man. Before Him every knee 
should bow and every tongue, confess. Man redeemed 
should understand his position in the world. God gives 
no account of His deeds ; on the contrary, man is account- 
able to God. The refuge for a clear conscience and peace 
of soul should be sought in Him, who says : ' ' Come unto 
me, all ye that labor and are heavy laden and I will give 
you rest" (Mt. 11:28). Leaving his argument of per- 
sonal integrity, Job seeks refuge under the shadow of the 
wings of the Almighty, and his soul rests in peace. 

Hence, the mists roll away. The mystery of suffering 
accompanying the righteous, finds the true solution in the 
sovereignty of God, which is a reign of love and power 
for God's people. After all, the Book of Job is primarily 
concerned with the doctrine of God. It is, therefore, 
essential that the sovereignty concept be upheld, even 
tho men like Fronde (Essays, Vol. I, pp. 241, 249) ridi- 
cule it. It is necessary to form a world and life view 
which centers in Him and radiates from Him, otherwise 
Job cannot be understood. God cares especially for the 
welfare of His people. He moulds their character; 
strengthens their faith; disciplines their nature; masters 
their passion ; shapes their destiny. He only is their God ; 
they are the sheep of His pasture (Ps. 100: 3). 

236 



The vision of God's sovereignty conquered Job. His 
belittled horizon gave way to a world and life view found 
in Him, who was and is and ever more shall be, blessed 
forever. Job now forgets his sorrow and God becomes 
the sole object of reflection. The vision brought the self- 
centered sufferer to look at the wide universe, and get a 
juster estimate of man's place in the world. God took 
him out of himself, and led him to Him, and in this vision 
he was released of his problem. He saw God and entered 
into rest (Peake, Prob. of Suffering in the O. T., p. 100). 

The message of the patriarchal age has not yet been 
outgrown. It is a message for the twentieth century. 
The adorable sovereignty of God 5 the main spring of 
Calvinism ,is the savor of the world, in every age. In 
such a world view, all sufferers can find peace and rest; 
as they wrestle with this momentous problem, they 
should come to a proper understanding of their Father 
who is in heaven, who wills not that one sparrow should 
fall without His will; who takes account of His people, 
and numbers the very hairs on their head (Mt. 10:29-31). 
May they lay aside all argument, all murmurings, as Job 
ultimately did, and in the greatest of all Beings, the 
Father of our Lord and Savior Jesus Christ, find rest, 
knowing that God is supreme and His will is perfect. 
Where all arguments failed, the presence of God brought 
the rebellious heart to surrender, the sinful heart to con- 
fess, the disquieted heart to peace. "As we dwell in the 
secret of the Most High and abide under the shadow of 
the Almighty, we see the universe from a new view point. 
Since we know God we can trust Him to the uttermost. " 
Like the actions of the pacified man of Uz, one may well 
say: In te, Domine, speravi (In thee, Lord, have I 
put my trust). 

THE END. 



237 



